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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 9.15-9.16


εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων υἱῶν τε ἸσραήλBut the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.


ἐγὼ γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν.For I will show him how many things he must suffer for my name's sake.


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

55 results
1. Hebrew Bible, Deuteronomy, 15.10-15.11, 18.20 (9th cent. BCE - 3rd cent. BCE)

15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.10. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto." 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’" 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’"
2. Hebrew Bible, Genesis, 12.7, 17.1, 18.1 (9th cent. BCE - 3rd cent. BCE)

12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;"
3. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Psalms, 118, 16, 110 (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, 5 (8th cent. BCE - 5th cent. BCE)

7. Hebrew Bible, Amos, 9.11-9.12 (8th cent. BCE - 6th cent. BCE)

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

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’"
9. Hebrew Bible, Jeremiah, 7.16, 14.11, 42.2 (8th cent. BCE - 5th cent. BCE)

7.16. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל־תִּפְגַּע־בִּי כִּי־אֵינֶנִּי שֹׁמֵעַ אֹתָךְ׃ 14.11. וַיֹּאמֶר יְהוָה אֵלָי אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה לְטוֹבָה׃ 42.2. כִּי התעתים [הִתְעֵיתֶם] בְּנַפְשׁוֹתֵיכֶם כִּי־אַתֶּם שְׁלַחְתֶּם אֹתִי אֶל־יְהוָה אֱלֹהֵיכֶם לֵאמֹר הִתְפַּלֵּל בַּעֲדֵנוּ אֶל־יְהוָה אֱלֹהֵינוּ וּכְכֹל אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ כֵּן הַגֶּד־לָנוּ וְעָשִׂינוּ׃ 42.2. וַיֹּאמְרוּ אֶל־יִרְמְיָהוּ הַנָּבִיא תִּפָּל־נָא תְחִנָּתֵנוּ לְפָנֶיךָ וְהִתְפַּלֵּל בַּעֲדֵנוּ אֶל־יְהוָה אֱלֹהֶיךָ בְּעַד כָּל־הַשְּׁאֵרִית הַזֹּאת כִּי־נִשְׁאַרְנוּ מְעַט מֵהַרְבֵּה כַּאֲשֶׁר עֵינֶיךָ רֹאוֹת אֹתָנוּ׃ 7.16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear thee." 14.11. And the LORD said unto me: ‘Pray not for this people for their good." 42.2. and said unto Jeremiah the prophet: ‘Let, we pray thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, even for all this remt; for we are left but a few of many, as thine eyes do behold us;"
10. Hebrew Bible, Joshua, 7 (8th cent. BCE - 5th cent. BCE)

11. Homer, Iliad, 3.385-3.440, 5.724-5.725, 18.168, 18.203, 19.13-19.19 (8th cent. BCE - 7th cent. BCE)

3.385. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.386. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.387. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.388. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.389. /Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.390. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.391. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.392. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.393. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394. / Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.395. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.396. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.397. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.398. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.399. /So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.400. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.401. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.402. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.403. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.404. /Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.406. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.407. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.408. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409. /It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.410. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.411. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.412. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.413. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.414. /But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee 3.415. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.416. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.417. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.418. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.419. /and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle 3.420. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.421. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.422. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.423. /in silence; and she was unseen of the Trojan women; and the goddess led the way. 3.424. /in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair 3.425. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.426. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.427. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.428. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.429. /and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.430. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.431. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.432. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.433. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.434. /Verily it was thy boast aforetime that thou wast a better man than Menelaus, dear to Ares, in the might of thy hands and with thy spear. But go now, challenge Menelaus, dear to Ares, again to do battle with thee, man to man. But, nay, I of myself bid thee refrain, and not war amain against fair-haired Menelaus 3.435. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.436. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.437. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.438. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.439. /nor fight with him in thy folly, lest haply thou be vanquished anon by his spear. Then Paris made answer, and spake to her, saying:Chide not my heart, lady, with hard words of reviling. For this present hath Menelaus vanquished me with Athene's aid 3.440. /but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships 5.724. /Then Hera, the queenly goddess, daughter of great Cronos, went to and fro harnessing the horses of golden frontlets. and Hebe quickly put to the car on either side the curved wheels of bronze, eight-spoked, about the iron axle-tree. of these the felloe verily is of gold imperishable 5.725. /and thereover are tires of bronze fitted, a marvel to behold; and the naves are of silver, revolving on this side and on that; and the body is plaited tight with gold and silver thongs, and two rims there are that run about it. From the body stood forth the pole of silver, and on the end 18.168. /And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words: 19.13. /But receive thou from Hephaestus glorious armour, exceeding fair, such as never yet a man bare upon his shoulders. So saying the goddess set down the arms in front of Achilles, and they all rang aloud in their splendour. Then trembling seized all the Myrmidons 19.14. /But receive thou from Hephaestus glorious armour, exceeding fair, such as never yet a man bare upon his shoulders. So saying the goddess set down the arms in front of Achilles, and they all rang aloud in their splendour. Then trembling seized all the Myrmidons 19.15. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.16. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.17. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.18. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them 19.19. /neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them
12. Homer, Odyssey, 20.32 (8th cent. BCE - 7th cent. BCE)

13. Hebrew Bible, Ezekiel, 3.1 (6th cent. BCE - 5th cent. BCE)

3.1. וַיֹּאמֶר אֵלָי בֶּן־אָדָם אֶת־כָּל־דְּבָרַי אֲשֶׁר אֲדַבֵּר אֵלֶיךָ קַח בִּלְבָבְךָ וּבְאָזְנֶיךָ שְׁמָע׃ 3.1. וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֵת אֲשֶׁר־תִּמְצָא אֱכוֹל אֱכוֹל אֶת־הַמְּגִלָּה הַזֹּאת וְלֵךְ דַּבֵּר אֶל־בֵּית יִשְׂרָאֵל׃ 3.1. And He said unto me: ‘Son of man, eat that which thou findest; eat this roll, and go, speak unto the house of Israel.’"
14. Herodotus, Histories, 1.158-1.160 (5th cent. BCE - 5th cent. BCE)

1.158. The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” 1.160. When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite.
15. Anon., 1 Enoch, 81.1, 93.2, 103.2, 106.19 (3rd cent. BCE - 2nd cent. BCE)

81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
16. Hebrew Bible, Daniel, 9.21, 9.24-9.27 (2nd cent. BCE - 2nd cent. BCE)

9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering." 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times." 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’"
17. Septuagint, 2 Maccabees, 15.14 (2nd cent. BCE - 2nd cent. BCE)

15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'
18. Diodorus Siculus, Historical Library, 3.64.6 (1st cent. BCE - 1st cent. BCE)

3.64.6.  There the boy was reared by nymphs and was given the name Dionysus after his father (Dios) and after the place (Nysa); and since he grew to be of unusual beauty he at first spent his time at dances and with bands of women and in every kind of luxury and amusement, and after that, forming the women into an army and arming them with thyrsi, he made a campaign over all the inhabited world.
19. Horace, Letters, 1.1.60 (1st cent. BCE - 1st cent. BCE)

20. Vergil, Aeneis, 7.97-7.101 (1st cent. BCE - 1st cent. BCE)

7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
21. Clement of Rome, 1 Clement, 5.2 (1st cent. CE - 1st cent. CE)

5.2. διὰ ζῆλον καὶ φθόνον οἱ μέγιστοι καὶ δικαιότατοι στύλοι ἐδιώχθησαν καὶ ἕως θανάτου ἤθλησαν.
22. Josephus Flavius, Jewish War, 6.285-6.287 (1st cent. CE - 1st cent. CE)

6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 6.286. Now, there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.
23. New Testament, 1 John, 4.11 (1st cent. CE - 1st cent. CE)

4.11. Beloved, if God loved us in this way, we also ought to love one another.
24. New Testament, 1 Corinthians, 2.4, 9.1, 11.3, 15.5-15.10 (1st cent. CE - 1st cent. CE)

2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me.
25. New Testament, 2 Corinthians, 11.28 (1st cent. CE - 1st cent. CE)

26. New Testament, 2 Timothy, 1.11 (1st cent. CE - 1st cent. CE)

1.11. For this, I was appointed as a preacher, an apostle, and a teacher of the Gentiles.
27. New Testament, Acts, 1, 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, 2.5, 2.10, 2.14, 2.17, 2.18, 2.19, 2.20, 2.21, 2.23, 2.25, 2.26, 2.27, 2.28, 2.31, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.19, 3.20, 3.21, 4, 4.10, 4.12, 4.17, 4.18, 4.30, 4.36, 4.37, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.14, 5.34, 5.38, 5.39, 5.40, 6.5, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 7.5, 7.21, 7.23, 7.29, 7.37, 7.55, 7.56, 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, 8.19, 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, 9.16, 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, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 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, 10.34, 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, 11.3, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.19, 11.20, 11.22, 11.23, 11.24, 11.25, 11.26, 11.28, 11.30, 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, 12.25, 13.1, 13.2, 13.3, 13.4, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.50, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.19, 15, 15.7, 15.15, 15.16, 15.17, 16.1, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 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, 16.35, 16.36, 16.37, 17, 17.2, 17.3, 17.4, 17.10, 17.11, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 18.8, 18.9, 18.10, 18.11, 18.12, 18.14, 18.24, 18.24-19.7, 18.25, 18.26, 19.9, 19.14, 19.23, 19.35, 20.3, 20.19, 20.23, 20.28, 21, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.17, 21.21, 21.24, 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, 23.9, 23.11, 23.12, 24.14, 25.8, 25.13, 25.14, 25.16, 25.19, 25.20, 25.22, 25.23, 25.25, 25.26, 26.6, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 26.19, 26.20, 26.21, 26.22, 26.23, 26.24, 26.27, 26.30, 26.31, 26.32, 27.22, 27.23, 27.24, 27.25, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

28. New Testament, Apocalypse, 3.12, 16.6-16.7, 16.9, 16.11, 16.13 (1st cent. CE - 1st cent. CE)

3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs;
29. New Testament, James, 2.7 (1st cent. CE - 1st cent. CE)

2.7. Don't they blaspheme the honorable name by which you are called?
30. New Testament, Philemon, 24 (1st cent. CE - 1st cent. CE)

31. New Testament, Colossians, 4.14 (1st cent. CE - 1st cent. CE)

4.14. Luke, the beloved physician, and Demas greet you.
32. New Testament, Galatians, 1.15-1.24, 2.1-2.14 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 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. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
33. New Testament, Hebrews, 6.4-6.8 (1st cent. CE - 1st cent. CE)

6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
34. New Testament, Philippians, 3.5, 3.12 (1st cent. CE - 1st cent. CE)

3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
35. New Testament, Romans, 7.17-7.20, 8.17, 11.8, 15.25, 15.30-15.32 (1st cent. CE - 1st cent. CE)

7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 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. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest.
36. New Testament, John, 2.4, 2.19-2.21, 7.6, 7.30, 10.20, 12.40, 16.7-16.11, 16.13-16.14, 20.11-20.17, 20.19-20.23, 20.26-20.29 (1st cent. CE - 1st cent. CE)

2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him. 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 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. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
37. New Testament, Luke, 1.1-1.38, 1.68-1.79, 2.8-2.14, 2.26, 2.30, 2.34-2.38, 3.6, 4.16-4.30, 5.10, 7.11-7.17, 7.30, 8.10, 9.31, 9.51, 10.25-10.37, 11.2, 12.37, 13.22, 13.27-13.28, 13.33-13.34, 15.17, 17.24-17.37, 18.35-18.43, 19.1-19.8, 19.43-19.44, 20.42-20.44, 21.22, 21.25-21.28, 22.69, 23.42-23.43, 24.1-24.9, 24.13-24.37, 24.41, 24.46-24.49 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 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. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 1.70. (As he spoke by the mouth of his holy prophets who have been from of old) 1.71. Salvation from our enemies, and from the hand of all who hate us; 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 1.75. In holiness and righteousness before him all the days of our life. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 1.77. To give knowledge of salvation to his people by the remission of their sins 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.30. For my eyes have seen your salvation 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 2.35. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed. 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 3.6. All flesh will see God's salvation.' 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 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. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 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. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 13.27. He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 17.25. But first, he must suffer many things and be rejected by this generation. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 17.29. but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. 17.30. It will be the same way in the day that the Son of Man is revealed. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 17.35. There will be two women grinding together. The one will be taken, and the other will be left. 17.37. They answering, asked him, "Where, Lord?"He said to them, "Where the body is, there will the vultures also be gathered together. 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.37. They told him that Jesus of Nazareth was passing by. 18.38. He cried out, "Jesus, you son of David, have mercy on me! 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me! 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him 18.41. What do you want me to do?"He said, "Lord, that I may see again. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 20.43. Until I make your enemies the footstool of your feet."' 20.44. David therefore calls him Lord, so how is he his son? 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
38. New Testament, Mark, 4.12, 8.22-8.26, 16.5-16.7 (1st cent. CE - 1st cent. CE)

4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'
39. New Testament, Matthew, 1.18-1.25, 2.13-2.15, 2.19-2.23, 6.10, 13.44-13.45, 23.37-23.39, 27.3-27.10, 28.2-28.7, 28.9-28.10, 28.16-28.20 (1st cent. CE - 1st cent. CE)

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 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. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying 1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.20. Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead. 2.21. He arose and took the young child and his mother, and came into the land of Israel. 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 23.38. Behold, your house is left to you desolate. 23.39. For I tell you, you will not see me from now on, until you say, 'Blessed is he who comes in the name of the Lord!' 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. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
40. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

41. Suetonius, Augustus, 32.1 (1st cent. CE - 2nd cent. CE)

42. Aelius Aristides, Orations, 42.11, 47.71, 50.19, 50.25 (2nd cent. CE - 2nd cent. CE)

43. Anon., The Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
44. Anon., Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
45. Irenaeus, Refutation of All Heresies, 3.12.8 (2nd cent. CE - 3rd cent. CE)

46. Justin, Dialogue With Trypho, 69.4 (2nd cent. CE - 2nd cent. CE)

47. Tertullian, On The Soul, 8 (2nd cent. CE - 3rd cent. CE)

48. Tertullian, On The Apparel of Women, 1.1 (2nd cent. CE - 3rd cent. CE)

49. Tertullian, Prescription Against Heretics, 7 (2nd cent. CE - 3rd cent. CE)

50. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

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

28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: bRav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. WhenRav Avya bcame the following day, Abaye sought to placate Rav Yosef,and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. brTo this end, he asked him: bWhy did the Master not attend the Shabbat lecture? brRav Avya bsaid to him: Because my heart was faint and I was unableto attend. brAbaye bsaid to him: Why did you not eat something and come? brRav Avya bsaid to him:Does bthe Master not holdin accordance with bthatstatement bof Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. brAbaye bsaid to him: My Master should have recited the additional prayer individually, eaten something, andthen bcometo the lecture. brRav Avya bsaid to him:Does bmy Master not holdin accordance with bthatstatement bof Rabbi Yoḥa: A person may not recite hisindividual bprayer prior to the communal prayer? brAbaye bsaid to him:Was bit not stated regarding this ihalakha /i, bRabbi Abba said: They taughtthis bin a communalsetting? brIn other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., bAndthe Gemara summarizes: bThe ihalakhais neither in accordance withthe statement of bRav Huna nor in accordance withthe statement of bRabbi Yehoshua ben Levi.The Gemara explains: It is not bin accordance withthe statement of bRav Huna, as we saidabove with regard to the prohibition to eat prior to the additional prayer. It is not bin accordance withthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the timeto recite bthe afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b, strongMISHNA: /strong In addition to the ihalakhotrelating to the fixed prayers, the Gemara relates: bRabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him:The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so bwhat room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpirecaused bby mein the study hall. bAnd upon my exit, I give thanks for my portion. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraitathe complete formula of Rabbi Neḥunya ben Hakana’s prayer: bUpon his entrance, what does he say? May it be Your will, Lord my God, that no mishapin determining the ihalakha btranspirescaused bby me, and that I not fail in any matter of ihalakha /i, and that my colleagues,who together with me engage in clarifying the ihalakha, bwill rejoice in me.He specified: bAnd that I will neither declare pure that which is impure, nordeclare bimpure that which is pure and that my colleagues will not fail in any matter of ihalakha /i, and that I will rejoice in them. /b, bUpon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sitidly bonstreet bcorners. I rise early, and they rise early. I rise early topursue bmatters of Torah, and they rise early topursue bfrivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b,On a similar note, the Gemara recounts related stories with different approaches. bThe Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life,guidelines by which to live, band we will thereby merit the life of the World-to-Come. /b, bHe said to them: Be vigilant in the honor of your counterparts, and prevent your children from logicwhen studying verses that tend toward heresy ( ige /i’ ionim /i), band placeyour children, while they are still young, bbetween the knees of Torah scholars, and when you pray, know before Whom you stand. Fordoing bthat, you will merit the life of the World-to-Come. /b,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When bRabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer,the man whose life’s work is the foundation of the future of the Jewish people, bfor whatreason bare you crying?With a life as complete as yours, what is upsetting you?, bHe said to them:I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. bIf they were leading me before a flesh and blood kingwhose life is temporal, bwho is here today anddead bin the grave tomorrow; if he is angry with me, his anger is not eternaland, consequently, his punishment is not eternal; bif he incarcerates me, his incarceration is not an eternal incarceration,as I might maintain my hope that I would ultimately be freed. bIf he kills me, his killing is not for eternity,as there is life after any death that he might decree. Moreover, bI am able to appease him with words andeven bbribe him with money,and beven so I would crywhen standing before royal judgment. bNow that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b,His students bsaid to him: Our teacher, bless us. He said to them: May it beHis bwill that the fear of Heaven shall be upon you like the fear of flesh and blood. His studentswere puzzled band said: To that pointand not beyond? Shouldn’t one fear God more? bHe said to them: Would thata person achieve that level of fear. bKnow that when one commits a transgression, he saysto himself: I hope bthat no man will see me.If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that bat the time of his death,immediately beforehand, bhe said to them: Remove the vesselsfrom the house and take them outside bdue to the ritual impuritythat will be imparted by my corpse, which they would otherwise contract. bAnd prepare a chair for Hezekiah, the King of Judea, who is comingfrom the upper world to accompany me., strongMISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the iAmidaprayer, also known as iShemoneh Esreh /i, the prayer of eighteen blessings, or simply as itefilla /i, prayer. bRabban Gamliel says: Each and every day a person recites theprayer of beighteen blessings. Rabbi Yehoshua says:A short prayer is sufficient, and one only recites ban abridgedversion of the prayer of beighteen blessings. Rabbi Akiva saysan intermediate opinion: bIf he is fluent in his prayer, he recites theprayer of beighteen blessings, and if not,he need only recite ban abridgedversion of the prayer of beighteen blessings. /b, bRabbi Eliezer says: One whose prayer is fixed, his prayer is not supplicationand is flawed. The Gemara will clarify the halakhic implications of this flaw., bRabbi Yehoshua says: One whocannot recite a complete prayer because he bis walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ iparashat ha’ibur /i],the meaning of which will be discussed in the Gemara. bMay their needs be before You. Blessed are You, Lord, Who listens to prayer. /b,While praying, one must face toward the direction of the Holy Temple. bOne who was riding on a donkey should dismount and praycalmly. bIf he is unable to dismount, he should turn his facetoward the direction of the Temple. bIf he is unable to turn his face,it is sufficient that bhe focus his heart opposite the Holy of Holies.Similarly, bone who was traveling in a ship or on a raft [ iasda /i]and is unable to turn and face in the direction of Jerusalem, bshould focus his heart opposite the Holy of Holies. /b, strongGEMARA: /strong Since the mishna deals with the fundamental obligation to recite the iAmidaprayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. bCorresponding to what were these eighteenblessings instituted? When the iShemoneh Esrehwas instituted by the Sages, on what did they base the number of blessings?, bRabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s namethat King bDavid saidin the psalm: b“Give unto the Lord, O you sons of might”(Psalms 29). bRav Yosef said: Corresponding to the eighteen mentions of God’s name in iShema /i. Rabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spinebeneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the iAmidaprayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: bRabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said:In those blessings where one is required to bow, bone who prays must bow until all the vertebrae in the spine protrude. /b,Establishing a different indicator to determine when he has bowed sufficiently, bUlla said:Until bhe can see a small coin [ iissar /i],on the ground before him bopposite his heart(Rav Hai Gaon). bRabbi Ḥanina said:There is room for leniency; bonce he moves his headforward, bhe need notbow any further. bRava said: But thatapplies only if bhe is exerting himselfwhen doing so, band he appears like one who is bowing.However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are bthese eighteenblessings? bThey are nineteen. /b, bRabbi Levi said: The blessing of the heretics,which curses informers, bwas instituted in Yavneand is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: bCorresponding to what wasthis nineteenth blessing binstituted? /b, bRabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani,who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing bcorresponds toa reference to God in that psalm, where a name other than the tetragrammaton was used: b“The God of glory thunders” ( /bPsalms 29:3). bAccording to Rav Yosef,who said that the eighteen blessings correspond to the eighteen mentions of God’s name in iShema /i, the additional blessing bcorresponds tothe word bone that is in iShema /i.Although it is not the tetragrammaton, it expresses the essence of faith in God. bAccording towhat bRabbi Tanḥumsaid that bRabbi Yehoshua ben Levi said,that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing bcorresponds to the small vertebra that isat the bottom bof the spine. /b,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: bThe Sages taught: Shimon HaPakuli arrangedthe beighteen blessings,already extant during the period of the Great Assembly, bbefore Rabban Gamliel,the iNasiof the Sanhedrin, bin order in Yavne.Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. bRabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics,a blessing directed against the Sadducees? bShmuel HaKatan,who was one of the most pious men of that generation, bstood and instituted it. /b,The Gemara relates: bThe next year,when Shmuel HaKatan served as the prayer leader, bhe forgotthat blessing
52. Origen, Against Celsus, 1.9, 3.75 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure.
53. Jerome, On Illustrious Men, 53 (5th cent. CE - 5th cent. CE)

54. Anon., 4 Ezra, 14.34

14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy.
55. Anon., Joseph And Aseneth, 22.13



Subjects of this text:

subject book bibliographic info
aaron of philae, st (monk) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
abraham Allison, 4 Baruch (2018) 99
accusation, against christians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
acts Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
acts and anti-judaism Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 67
acts of the apostles, prophets in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
acts of the apostles, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
acts of the apostles, textual tradition Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 557
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135, 416
ammon van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
anianus van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
antioch, christian community in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
antioch Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 67
antiochus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
anxiety, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337
apologetic, conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
apostle, lukan understanding Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 557
apostle Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
apostleship Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
apparitions, in double revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
appellative way-language Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91
aquila and prisca(-illa) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
archangel, destroyer, as Allison, 4 Baruch (2018) 99
archangel, lord, of the Allison, 4 Baruch (2018) 99
areopagus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
aristotle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
ascension (of jesus) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
athens Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
baptism, acts of apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556, 557
baptism, filial identity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
baptism, holy spirits role Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556, 557
baptism, lukan understanding Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556, 557
baptism, luke-acts, inconsistencies Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556, 557
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
barnabas Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
belief Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
berra, yogi Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
blind, blinding, blindness Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
blindness Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 92
celsus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
children Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 225
christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity, in acts Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
christianity, philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
christianity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
circumcision Esler, The Early Christian World (2000) 179; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 225; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589
commissioning narrative Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23, 265
contest, dramatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
contest, rhetorical Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
conventions or themes, continuations Crabb, Luke/Acts and the End of History (2020) 130
conversion, experience of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
conversion, vision or dream Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322
conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226, 354; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
cult of the saints Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 179
damascus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
daniel-hughes, carly Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
day of the lord Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 188
defense Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589, 598
dionysiac cult Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 331
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 191, 260
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
divine visits, in double revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
double dreams and visions, differing complexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
double dreams and visions, differing dreamer disposition Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322
double dreams and visions, examples, new testament Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 490
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 331, 337
double dreams and visions, peter and cornelius, ethnic identities Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 331
double dreams and visions, peter and cornelius, peter-paul parallel Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 331, 337
double dreams and visions, selection of examples Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
double dreams and visions, terminlogy and definitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
dream commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23
dreams Crabb, Luke/Acts and the End of History (2020) 188, 191, 260
dreams and visions, angelophany Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
dreams and visions, examples, gospels and acts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 451
dreams and visions, examples, josephus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 451
dreams and visions, theorematic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 306
dunning, benjamin Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
elephantine van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
elijah-elisha typology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
emmaus pericope, allusions to genesis Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91
emmaus pericope Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91
emotional responses to dreams, fear Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
epiphany Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
epistolography, rhetoric Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
ethiopian official Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556, 557
galen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
gamaliel Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
gentiles, gentile, nations Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
gentiles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 130
guidelines, sociorhetorical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
heaven martyrs experience Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
heliodorus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
herod, agrippa ii Crabb, Luke/Acts and the End of History (2020) 260
herod Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
holy spirit, ecclesial role Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 598
holy spirit, geographic universalism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589, 598
holy spirit, mission Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 598
hope Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
identity construction, along violent jew/merciful christian binary Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 67
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
intercession Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
irony Crabb, Luke/Acts and the End of History (2020) 260
isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
isaiah (bishop of philae) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
jerusalem Crabb, Luke/Acts and the End of History (2020) 163, 188, 260; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
jesus, rejection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
jesus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224; Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 92; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
judas, death of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
kingdom Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
knowledge Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135, 416
language Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
light Allison, 4 Baruch (2018) 99, 328
lords prayer van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
luke Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
lukes hermeneutic, brodie, t.l. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
lukes hermeneutic, elijah-elisha typology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
macedonius (bishop of philae) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
manaen Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
mani, manichaeans Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 225
mark (bishop of philae) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
martyr intercession Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
martyrdom of potamiaena and basilides intercession Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
matthias, selection as apostle Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
merklein, h. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
miracles, in double revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
missionary, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
mobility impairment Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 92
moment Crabb, Luke/Acts and the End of History (2020) 191
moses Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
mystery cult Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322, 331
nasrallah, laura Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
necessity, δεῖ Crabb, Luke/Acts and the End of History (2020) 163
necessity Crabb, Luke/Acts and the End of History (2020) 163
obstinacy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
of jesus Crabb, Luke/Acts and the End of History (2020) 130, 163
onnophrius, st van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
oracles, in double revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
paphnutius (main narrator life of onnophrius) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
paradise, kingdom and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
paul, apostleship Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
paul, as pastor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
paul, as persecutor Esler, The Early Christian World (2000) 179
paul, baptismal theology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 556
paul, gospel of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
paul, st (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
paul Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135, 416
paul (monk) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
paul the apostle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
paulusbekehrung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 579
penner, todd Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 67
pentecost Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
persecution, rejection, death vii, suffering, vicarious vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
persecution of the way, transformation on the way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91, 179
persecution of the way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91
persuasion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
peter's vision, non-abolitionist reading" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
peter-cornelius narrative and visions, intertextual approaches, ot Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23
pharisees Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
philae, early bishops van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
philippustraditionen Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 579
philosophy, and tertullian Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
phoenix, pillar, person as Allison, 4 Baruch (2018) 99
plato Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226, 354, 378
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589, 598
portents, in double revelations Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
portents Crabb, Luke/Acts and the End of History (2020) 191
potamiaena, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 138
prayer Allison, 4 Baruch (2018) 99
preaching, christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
preaching, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
programmatic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
prophecy, commissioning narratives Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 23
prophecy, proof from Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
prophecy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
prophecy of isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
prophet, in antioch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
prophet Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
prophetic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
punishment Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
rebuke, divine, in peter's vision" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322
rebuke, riddling or enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 322
renunciation van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
repentance, return to god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
repentance Crabb, Luke/Acts and the End of History (2020) 260; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 354
resurrection Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
revelation and guidance, contrasting modes Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337
revelation and guidance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275
reversal Crabb, Luke/Acts and the End of History (2020) 163
rhetoric of religious antiquity (rra ) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
romans/roman empire/rome Allison, 4 Baruch (2018) 99
salvation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
samarienmission Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 579
seleucus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
self-understanding, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 378
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 324
septuagint Crabb, Luke/Acts and the End of History (2020) 130, 188; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 108
simon magus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 579
sinlessness Allison, 4 Baruch (2018) 328
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
sixty-six years Allison, 4 Baruch (2018) 328
speech impairment Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 92
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
spruch, tätigkeit des philippus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 579
stephen speech forecasts universal mission Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 589
stewards, faithful and unfaithful Allison, 4 Baruch (2018) 328
suffering Crabb, Luke/Acts and the End of History (2020) 130, 163; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
synagogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
table-fellowship, graeco-roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 331
teacher, in antioch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
teleology\n, view of history Crabb, Luke/Acts and the End of History (2020) 130
temple Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
tertullian of carthage, and new prophecy Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, and philosophy Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, and women Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, de anima Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, dress Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, soteriology Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, vision Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
textures, ideological Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures, sacred Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
theologia gloriae/theologia crucis Crabb, Luke/Acts and the End of History (2020) 163
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
torah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 191
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 413
universality Crabb, Luke/Acts and the End of History (2020) 260
valley (wadi north-east of philae) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
vaticinium ex eventu Crabb, Luke/Acts and the End of History (2020) 191
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 188
vineyard van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 195
vision Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135, 416
vision of christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 416
way, jerusalem and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91
way, ministry of scripture and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
way, of god (the lord) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
way (church as), in lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 91, 179
way (jesus as), semantics of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
way (jesus as), way (ὁδός) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 226
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 130
women Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
zimmermann, a.f. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 55
ôphthê' Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224