Tiresias: The Ancient Mediterranean Religions Source Database

8244

New Testament, Apocalypse, 1.7
Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen.

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

33 results
1. Hebrew Bible, Exodus, 12.42, 15.18, 19.5-19.6 (9th cent. BCE - 3rd cent. BCE) 12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 15.18. The LORD shall reign for ever and ever." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’"
2. Hebrew Bible, Genesis, 28.12 (9th cent. BCE - 3rd cent. BCE) 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it."
3. Hebrew Bible, Psalms, 2.9 (9th cent. BCE - 3rd cent. BCE) 2.9. תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל כִּכְלִי יוֹצֵר תְּנַפְּצֵם׃ 2.9. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel.'"
4. Hebrew Bible, Amos, 9.11 (8th cent. BCE - 6th cent. BCE) 9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 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;"
5. Hebrew Bible, Isaiah, 64 (8th cent. BCE - 5th cent. BCE)
6. Hebrew Bible, Jeremiah, 11.20 (8th cent. BCE - 5th cent. BCE) 11.20. But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause."
7. Hebrew Bible, Ezekiel, 1.1, 1.26 (6th cent. BCE - 5th cent. BCE) 1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above."
8. Hebrew Bible, Zechariah, 9.7, 12.10, 12.12 (5th cent. BCE - 4th cent. BCE) 9.7. וַהֲסִרֹתִי דָמָיו מִפִּיו וְשִׁקֻּצָיו מִבֵּין שִׁנָּיו וְנִשְׁאַר גַּם־הוּא לֵאלֹהֵינוּ וְהָיָה כְּאַלֻּף בִּיהוּדָה וְעֶקְרוֹן כִּיבוּסִי׃ 12.12. וְסָפְדָה הָאָרֶץ מִשְׁפָּחוֹת מִשְׁפָּחוֹת לְבָד מִשְׁפַּחַת בֵּית־דָּוִיד לְבָד וּנְשֵׁיהֶם לְבָד מִשְׁפַּחַת בֵּית־נָתָן לְבָד וּנְשֵׁיהֶם לְבָד׃ 9.7. And I will take away his blood out of his mouth, And his detestable things from between his teeth, And he also shall be a remt for our God; And he shall be as a chief in Judah, And Ekron as a Jebusite." 12.10. And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born." 12.12. And the land shall mourn, every family apart: The family of the house of David apart, and their wives apart; The family of the house of Nathan apart, and their wives apart;"
9. Anon., 1 Enoch, 69.29, 96.1, 96.3 (3rd cent. BCE - 2nd cent. BCE) 69.29. And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.3. Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven. 14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
10. Anon., Testament of Job, 7.9 (2nd cent. BCE - 2nd cent. CE)
11. Hebrew Bible, Daniel, 2.28-2.29, 2.45, 7.13, 7.18, 7.21-7.22, 7.27, 12.1 (2nd cent. BCE - 2nd cent. BCE) 2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ 2.29. אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:" 2.29. as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’" 7.21. I beheld, and the same horn made war with the saints, and prevailed against them;" 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom." 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’" 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
12. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE) 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
13. New Testament, 1 Peter, 1.11-1.12 (1st cent. CE - 1st cent. CE) 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
14. New Testament, 1 Corinthians, 11.2, 16.2 (1st cent. CE - 1st cent. CE) 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come.
15. New Testament, 1 Thessalonians, 3.13, 4.16-4.17 (1st cent. CE - 1st cent. CE) 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
16. New Testament, 2 Peter, 3.10 (1st cent. CE - 1st cent. CE) 3.10. But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up.
17. New Testament, 2 Corinthians, 1.14 (1st cent. CE - 1st cent. CE)
18. New Testament, 2 Thessalonians, 2.1-2.2 (1st cent. CE - 1st cent. CE) 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 2.2. not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come.
19. New Testament, Acts, 1.9 (1st cent. CE - 2nd cent. CE) 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
20. New Testament, Apocalypse, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.8, 1.9, 1.9-3.22, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 2, 2.7, 2.9, 2.11, 2.13, 2.17, 2.18, 2.26, 2.27, 2.28, 3, 3.5, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.21, 4, 4.2, 5, 5.5, 5.6, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 11.15, 11.16, 11.17, 11.18, 11.19, 12.10, 12.11, 12.12, 13.8, 13.9, 13.10, 14.1, 14.2, 14.3, 14.4, 14.5, 14.8, 14.14, 14.15, 14.16, 15.2, 15.3, 15.4, 16.15, 18.3, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.21, 18.22, 18.23, 18.24, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 20.4, 20.5, 20.6, 21, 21.1, 21.2, 21.3, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 22.1, 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 (1st cent. CE - 1st cent. CE) 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John
21. New Testament, Colossians, 2.3 (1st cent. CE - 1st cent. CE) 2.3. in whom are all the treasures of wisdom and knowledge hidden.
22. New Testament, Ephesians, 4.11-4.13 (1st cent. CE - 1st cent. CE) 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
23. New Testament, Hebrews, 1.3, 1.6-1.7, 1.10-1.12, 12.25-12.28 (1st cent. CE - 1st cent. CE) 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 12.25. See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven 12.26. whose voice shook the earth, then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens. 12.27. This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe
24. New Testament, Philippians, 2.5-2.10 (1st cent. CE - 1st cent. CE) 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth
25. New Testament, John, 1.18, 1.51, 3.13, 6.46, 12.41, 14.9, 14.19, 17.24, 19.34 (1st cent. CE - 1st cent. CE) 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out.
26. New Testament, Luke, 21.27 (1st cent. CE - 1st cent. CE) 21.27. Then they will see the Son of Man coming in a cloud with power and great glory.
27. New Testament, Mark, 1.10, 6.3, 9.2-9.3, 10.42-10.45, 13.26, 14.62 (1st cent. CE - 1st cent. CE) 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.
28. New Testament, Matthew, 10.40-10.41, 24.30, 25.31-25.46, 26.64, 28.18 (1st cent. CE - 1st cent. CE) 10.40. He who receives you receives me, and he who receives me receives him who sent me. 10.41. He who receives a prophet in the name of a prophet will receive a prophet's reward: and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward. 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth.
29. Anon., Genesis Rabba, 1.4 (2nd cent. CE - 5th cent. CE) 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\""
30. Clement of Alexandria, Excerpts From Theodotus, 62, 38 (2nd cent. CE - 3rd cent. CE) 38. A river goes from under the throne of Space and flows into the void of the creation, which is Gehenna, and it is never filled, though the fire flows from the beginning of creation. And Space itself is fiery. Therefore, he says, it has a veil in order that the things may not be destroyed by the sight of it. And only the archangel enters it, and to typify this the high priest every year enters the holy of holies. From thence Jesus was called and sat down with Space, that the spirits might remain and not rise before him, and that he might subdue Space and provide the seed with a passage into the Pleroma.
31. Irenaeus, Refutation of All Heresies, 1.30.13-1.30.14 (2nd cent. CE - 3rd cent. CE)
32. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) 96b. ומי סליק נבוכד נצר לירושלים והכתיב (מלכים ב כה, ו) ויעלו אותו אל מלך בבל רבלתה ואמר ר' אבהו זו אנטוכיא רב חסדא ורב יצחק בר אבודימי חד אמר דמות דיוקנו היתה חקוקה לו על מרכבתו וחד אמר אימה יתירה היתה לו ממנו ודומה כמי שעומד לפניו,אמר רבא טעין תלת מאה כודנייתא נרגא דפרזלא דשליט בפרזלא שדר ליה נבוכדנצר לנבוזראדן כולהו בלעתינהו חד דשא דירושלם שנאמר (תהלים עד, ו) פתוחיה יחד בכשיל וכילפות יהלומון בעי למיהדר אמר מסתפינא דלא ליעבדו בי כי היכי דעבדו בסנחריב,נפקא קלא ואמר שוור בר שוור נבוזראדן שוור דמטא זימנא דמקדשא חריב והיכלא מיקלי פש ליה חד נרגא אתא מחייה בקופא ואיפתח שנאמר (תהלים עד, ה) יודע כמביא למעלה בסבך עץ קרדומות,הוה קטיל ואזל עד דמטא להיכלא אדליק ביה נורא גבה היכלא דרכו ביה מן שמיא שנאמר (איכה א, טו) גת דרך ה' לבתולת בת יהודה קא זיחא דעתיה נפקא בת קלא ואמרה ליה עמא קטילא קטלת היכלא קליא קלית קימחא טחינא טחינת שנאמר (ישעיהו מז, ב) קחי רחים וטחני קמח גלי צמתך חשפי שובל גלי שוק עברי נהרות חטים לא נאמר אלא קמח,חזא דמיה דזכריה דהוה קא רתח אמר להו מאי האי אמרו ליה דם זבחים הוא דאישתפיך אמר להו אייתי ואנסי אי מדמו כסי ולא אידמו אמר להו גלו לי ואי לא סריקנא לכו לבשרייכו במסריקא דפרזלא,אמרו ליה האי כהן ונביא הוא דאינבי להו לישראל בחורבנא דירושלם וקטלוהו אמר להו אנא מפייסנא ליה אייתי רבנן קטיל עילויה ולא נח אייתי דרדקי דבי רב קטיל עילויה ולא נח אייתי פרחי כהונה קטיל עילויה ולא נח עד די קטל עילויה תשעין וארבעה ריבוא ולא נח,קרב לגביה אמר זכריה זכריה טובים שבהן איבדתים ניחא לך דאיקטלינהו לכולהו מיד נח הרהר תשובה בדעתיה אמר מה הם שלא איבדו אלא נפש אחת כך ההוא גברא מה תיהוי עליה ערק שדר פורטיתא לביתיה ואיתגייר,תנו רבנן נעמן גר תושב היה נבוזר אדן גר צדק היה מבני בניו של סיסרא למדו תורה בירושלים מבני בניו של סנחריב לימדו תורה ברבים ומאן נינהו שמעיה ואבטליון,מבני בניו של המן למדו תורה בבני ברק ואף מבני בניו של אותו רשע ביקש הקב"ה להכניסן תחת כנפי השכינה אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מי שהחריב את ביתך ושרף את היכלך תכניס תחת כנפי השכינה היינו דכתיב (ירמיהו נא, ט) רפינו את בבל ולא נרפתה עולא אמר זה נבוכדנצר רבי שמואל בר נחמני אמר אלו נהרות בבל ותרגמה דצינייתא (צרידתא) דבבלאי,אמר עולא עמון ומואב שיבבי בישי דירושלם הוו כיון דשמעינהו לנביאי דקא מיתנבאי לחורבנא דירושלם שלחו לנבוכדנצר פוק ותא אמר מסתפינא דלא ליעבדו לי כדעבדו בקמאי,שלחו ליה (משלי ז, יט) כי אין האיש בביתו הלך בדרך מרחוק ואין איש אלא הקדוש ברוך הוא שנאמר (שמות טו, ג) ה' איש מלחמה שלח להו בקריבא הוא ואתי שלחו ליה הלך בדרך מרחוק שלח להו אית להו צדיקי דבעו רחמי ומייתו ליה,שלחו ליה (משלי ז, כ) צרור הכסף לקח בידו ואין כסף אלא צדיקים שנאמר (הושע ג, ב) ואכרה לי בחמשה עשר כסף וחומר שעורים ולתך שעורים,שלח להו הדרי רשיעי בתשובה ובעו רחמי ומייתו ליה שלחו ליה כבר קבע להן זמן שנאמר (משלי ז, כ) ליום הכסא יבא (לביתו אין כסא אלא זמן שנאמר (תהלים פא, ד) בכסה ליום חגנו שלח להו סיתווא הוא ולא מצינא דאתי מתלגא וממיטרא,שלחו ליה תא אשינא דטורא שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ מסלע מדברה אל הר בת ציון שלח להו אי אתינא לית לי דוכתא דיתיבנא ביה שלחו ליה קברות שלהם מעולין מפלטירין שלך דכתיב (ירמיהו ח, א) בעת ההיא נאום ה' יוציאו את עצמות מלכי יהודה ואת עצמות שריו ואת עצמות הכהנים ואת עצמות הנביאים ואת עצמות יושבי ירושלים מקבריהם ושטחום לשמש ולירח ולכל צבא השמים אשר אהבום ואשר עבדום ואשר הלכו אחריהם,אמר ליה רב נחמן לרבי יצחק מי שמיע לך אימת אתי בר נפלי אמר ליה מאן בר נפלי א"ל משיח משיח בר נפלי קרית ליה א"ל אין דכתיב (עמוס ט, יא) ביום ההוא אקים 96b. The Gemara asks: bAnd did Nebuchadnezzar ascend to Jerusalem? But isn’t it writtenwith regard to Zedekiah: “And they took the king, band brought him up to the king of Babylonia, to Riblah”(II Kings 25:6), band Rabbi Abbahu says: Thisplace called Riblah is a reference to bAntioch.Apparently, Nebuchadnezzar was in Antioch, not in Jerusalem. bRav Ḥisda and Rav Yitzḥak bar Avudimiresolved this apparent contradiction. bOne says: An image ofNebuchadnezzar’s blikeness was engraved onNebuzaradan’s bchariot,and he regarded that image as though Nebuchadnezzar were actually there. bAnd one says:Nebuzaradan bwas in extreme fear ofNebuchadnezzar, band it was as thoughNebuzaradan bwasalways bstanding beforeNebuchadnezzar. That is an example of the honor of a servant to his master mentioned in the verse.,§ The Gemara proceeds to discuss the role of Nebuzaradan in the destruction of the Temple. bRava says: Nebuchadnezzar sent to Nebuzaradan three hundred mules laden with iron axes that cut iron. All of them were incapacitatedin the attempt to breach bone gate of Jerusalem, as it is stated: “And now they pound its carved work together with hatchet and with hammers”(Psalms 74:6). Nebuzaradan bsought to returnto Babylonia and bsaid: I am afraid.I want to ensure bthat they will not do to me just as they did to Sennacherib,whose downfall was in Jerusalem.,A Divine bVoice emerged and said: Leaper, son of a leaper; Nebuzaradan, takethe bleap, as the time has arrived for the Temple to be destroyed and the Sanctuary to burn. One ax remained for himto use. bHe went and struckthe gate bwith the dull endof the ax band it opened, as it is stated: “He became known as the wielder of axes upward in a thicket of trees”(Psalms 74:5). At the appropriate time the gate was breached as though the ax were cutting trees., bHe was proceeding and killing until he reached the Sanctuary.When he reached the Sanctuary, bhe ignited a fire in it. The Sanctuary rose,seeking to enter Heaven so that it would not burn. bThey trod upon it from Heavenand returned it to its place, bas it is stated: “The Lord has trodden the virgin, the daughter of Judah, as in a winepress”(Lamentations 1:15). Nebuzaradan bbecame haughty,taking pride in his conquest. bA Divine Voice emerged and said to him:Your haughtiness is unwarranted, as byou killed a nationthat was already bdead, you burned a Sanctuarythat was already bburned,and byou ground flourthat was already bground, as it is statedwith regard to Babylonia: b“Take millstones and grind flour; uncover your locks, tuck up the train, uncover the leg, pass over rivers”(Isaiah 47:2). bIt was not stated:Grind bwheat, but“grind bflour,”indicating that all the destruction had already been wrought by God, and the role played by the enemy was insignificant.,When he reached the Sanctuary, bhe saw the blood of Zechariahthe priest bboiling.It had not calmed since he was killed in the Temple (see II Chronicles 24:20–22). Nebuzaradan bsaid tothe priests there: bWhat is this? They said to him: It is the blood of offerings that was spilled.Nebuzaradan bsaid to them: Bringanimals band I will testto determine bifthe blood of the animals bis similarto the blood that is boiling. bHe slaughteredthe animals bandtheir blood bwas not similarto the boiling blood. Nebuzaradan bsaid tothe priests: bRevealthe source of that blood bto me, and if not I will comb your flesh with an iron comb. /b,The priests bsaid toNebuzaradan: bThisblood bisthe blood of ba priest and a prophet who prophesied for the Jewish people with regard to the destruction of Jerusalem and whom they killed. He said tothe priests: bI will pacifythe blood so the boiling will stop. bHe brought the Sagesand bkilled them overthe blood bandits boiling bdid not cease. He brought schoolchildrenand bkilled them overthe blood bandits boiling bdid not cease. He brought young priestsand bkilled them overthe blood bandits boiling bdid not cease.He continued killing buntil he killed 940,000people boverthe blood, bandits boiling bdid not cease. /b,Nebuzaradan bapproachedthe blood and bsaid: Zechariah, Zechariah, the worthy among them I killedon your behalf. bIs it satisfactory for you that I kill them all? Immediatelythe boiling bceased.Nebuzaradan bcontemplated repentance. He said: If they, who caused only one person to perish,gained atonement only after all bthiskilling, then with regard to bthat man,referring to himself, bwhat will berequired bfor himto gain atonement? bHe desertedhis army and bdispatcheda last bwill to his house and converted. /b, bThe Sages taughtin a ibaraita /i: bNaamanthe Aramean (see II Kings, chapter 5) bwas a iger toshav /i,meaning that he accepted upon himself to refrain from idol worship but did not convert to Judaism. bNebuzaradan wasa completely brighteous convert. Among the descendants of Sisera(see Judges, chapter 4) were those who bstudied Torah in Jerusalem. Among the descendants of Sennacheribwere those who btaught Torah in public.The Gemara asks: bAnd who are they?The Gemara answers: They were bShemaya and Avtalyon. /b,The ibaraitacontinues: bAmong the descendants of Hamanwere those who bstudied Torah in Bnei Brak. And even among the descendants of that wickedperson, Nebuchadnezzar, were those whom bthe Holy One, Blessed be He, sought to bring beneath the wings of the Divine Presenceand have them convert. bThe ministering angels said before the Holy One, Blessed be He: Master of the Universe:The bone who destroyed Your House and burned Your Sanctuary,will bYou introducehim bbeneath the wings of the Divine Presence?The Gemara explains: bThat isthe meaning of that bwhich is written: “We have healed Babylonia, but she is not healed”(Jeremiah 51:9). bUlla says: Thisverse bisa reference to bNebuchadnezzar,none of whose children converted. bRabbi Shmuel bar Naḥmani says:This is not a reference to a person; rather, bthese are the rivers of Babylonia, and interpret itas referring to bthe bitter saltwater rivers of Babylonia. /b,§ On a related note, the Gemara describes the events that led to the destruction of the Temple. bUlla says: Ammon and Moab were bad neighbors of Jerusalem. Once they heard the prophets who prophesied about the destruction of the Jerusalem, they sent to Nebuchadnezzar: Emergefrom your dwelling place band comeconquer them. Nebuchadnezzar bsaidto them: bI am afraid.I want to ensure bthat they will not do to me just as they did tomy bpredecessors. /b,Ammon and Moab bsent to himthat it is written: b“For the iishis not at home; he is gone on a long journey”(Proverbs 7:19), band iish /iis referring to bnoone bbut the Holy One, Blessed be He, as it is stated: “The Lord is an iishof war”(Exodus 15:3). Nebuchadnezzar bsent to themis response: bHe is in a nearbylocation, band He will come.They bsent toNebuchadnezzar: b“He has gone on a journey from afar”(Proverbs 7:19). Nebuchadnezzar bsaid to them: They have righteousamong them bwho will pray for mercy and bring Himto return.,Ammon and Moab bsent toNebuchadnezzar: b“He has taken a bundle of ikesefwith him”(Proverbs 7:20), band ikesef /iis referring to bnothing other than the righteous, as it is stated: “So I bought her to me for fifteen pieces of ikesefand for a ikorof barley and a half- ikorof barley”(Hosea 3:2). The inference is that God acquired the congregation of Israel due to the presence of righteous people among them, and Ammon and Moab sent a message to Nebuchadnezzar that God had already taken the righteous and they no longer offered protection.,Nebuchadnezzar bsent to them:Perhaps bthe wicked will repentand become righteous band they will pray for mercy and they will bring Himto return. Ammon and Moab bsent toNebuchadnezzar: bGod already designated the time of theirredemption, bas it is stated: “On the day of the ikeseh /i, He will come home”(Proverbs 7:20), and ikeseh /iis referring to bnothing other thana designated btime, as it is stated:“Sound a ishofarat the New Moon, bat the ikesehon the day of our feast”(Psalms 81:4). Since there is a time designated for redemption, until then you can do as you please. Nebuchadnezzar bsent to them: It is winternow band I cannot comeand conquer Jerusalem bdue to the snow and the rain. /b,Ammon and Moab bsent to him: Come on the peaks of mountains,where the rain does not pool, bas it is stated: “Send the lamb to the ruler of the land from the peaks of the wilderness to the mount of the daughter of Zion”(Isaiah 16:1). Nebuchadnezzar bsent to them: If I cometo Jerusalem, bIwill bhave no place to dwellwhile laying siege to the city. Ammon and Moab bsent to him: Their burial caves are superior to your palaces,and you can clear the caves and dwell there, bas it is written: “At that time, says the Lord, they shall remove the bones of the kings of Judea, and the bones of his princes, and the bones of the priests, and the bones of the prophets and the bones of the inhabitants of Jerusalem from their graves; and they shall spread them before the sun and the moon and all of the hosts of heaven, whom they have loved, and whom they have served, and after whom they have walked”(Jeremiah 8:1–2). Ultimately Nebuchadnezzar came to conquer Judea and removed the corpses to make room for his army.,§ bRav Naḥman said to Rabbi Yitzḥak: Have you heard when the son of giants [ ibar niflei /i] will come?Rabbi Yitzḥak bsaid to him: Whois bthe son of giants?Rav Naḥman bsaid to him:He is the bMessiah.Rabbi Yitzḥak asked him: Do byou call the Messiah son of giants?Rav Naḥman bsaid to him: Yes, as it is written: “On that day I will establish /b
33. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b

Subjects of this text:

subject	book bibliographic info
agency,creation by christ	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 205
aion	Levine Allison and Crossan (2006), The Historical Jesus in Context, 180
allusions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 134, 137
angels	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
antioch	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
apocalyptic,idiom	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 144
aramaic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
ascent to heaven	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
asia (roman province)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
aune,david e.	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
beast (of revelation)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
birds,of prey	Stuckenbruck (2007), 1 Enoch 91-108, 289
birth	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
blood,of christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
blood	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
book	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
bread	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
celebrate	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
christ	Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 112
christology,johannine	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
clouds of glory,cloud	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
codex alexandrinus (a)	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
colossians,letter to	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
community	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
confessors (μάρτυρες,confessor)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134, 137
covenant,people of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132, 137
covenant	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
creation,creator	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
creator	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
critical apparatus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
cross	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
current,formulas	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132
day,of great judgement	Stuckenbruck (2007), 1 Enoch 91-108, 289
death,of christ,as salvific	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
death,of christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
demiurge	Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 112
desert	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
dissonance (δυσφωνία),cognitive	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
doxology	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
early christian quotations	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
egypt,in exodus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
emperors	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
encounter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
endurance (ὑπομονή)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
enoch xviii,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120
epistolary address	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
eschatology	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 134, 137; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 131; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
faithful	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132, 134, 137
followers,of jesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 134, 137
formulae,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
formulaic phrases	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
glory	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 205
gospels,new testament	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 131
greek	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
greetings	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
heaven,descending from	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
heaven,worship in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 137
heir,royal	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
hermeneutic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
herod antipas	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
hide	Stuckenbruck (2007), 1 Enoch 91-108, 289
high priest	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
ialdabaoth	Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 112
identity,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 134
imagery,cultic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
imagery,danielic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
imagery,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
imagery,revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
imperial edicts	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145, 146
isaiah,book of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
israel x	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
jacob	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
jesus	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 112
jesus tradition	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
john,author of revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 134, 137
john,gospel of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 131
judgment,eschatological	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
judgment,visions of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
judgment	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
just	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
killing	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
kingdom (βασιλεία)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 134, 137
knowledge	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
lamb,of god	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 137
lamb	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
law	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
letters	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
light'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 205
lords day	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
love,of christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
love	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
lucianic	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
luke-acts	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
magistrates	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
manuscripts,codex alexandrinus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
manuscripts,codex sinaiticus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
martyrdom	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
mary	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
masoretic text (mt)	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
mediation	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 146
messianism	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
methodology,intertextual analysis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
methodology,intratextual analysis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
montanus	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
moses	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
mourning	Stuckenbruck (2007), 1 Enoch 91-108, 289
mystery	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
myth(ological),mythology	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
narrative,development	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
narrative,overarching	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
narrative,progression	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
new jerusalem	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
novelty (charge of )	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
oracles,salvation-judgement	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
orality	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
passion of christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
passover,pascha(l)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
paul of tarsus	Levine Allison and Crossan (2006), The Historical Jesus in Context, 180
pepouza (near karayakuplu),ancient site of	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
performance,oral	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
persecution	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
peter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
peter (apostle),speeches of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
philadelphia (ala\x06ehir)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
phrygia,montanism in	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
pillar of glory	Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 112
power	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
priest	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
priests,eschatological	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 137
promised land	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
prophecy,revelation as	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
prophecy	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 144, 145
prophetic,formula	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophetic,messages	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophetic,messenger	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 146
prophets,christian	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophets	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
rabbis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
reader (ἀναγνώστης,ἀναγινώσκων),of revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
reading,close	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
reading,variant	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
reading of apocalypses	Alikin (2009), The Earliest History of the Christian Gathering, 170
reception history	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
refuge	Stuckenbruck (2007), 1 Enoch 91-108, 289
resurrection	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
revelation,the apocalypse of jesus christ	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
robes	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
rock	Stuckenbruck (2007), 1 Enoch 91-108, 289
rome	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
royal edicts	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145, 146
sacrifice,sacrificial	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
salvation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 134; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
sending,divine emissary	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120
septuagint	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
sermon,apostolic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
setting,interpretive	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
seven churches	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
seven messages	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
similitudes of enoch	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120
sins	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
sirens	Stuckenbruck (2007), 1 Enoch 91-108, 289
smyrna	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
son of man	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134, 137; Stuckenbruck (2007), 1 Enoch 91-108, 289
speech,apostolic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
speech,prophetic	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 146
stage	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
sukka	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
symbol	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
tamid (lamb)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
targum	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 255
textual	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
theodotion	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 134
theology	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
throne,enthroned	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 131
thyatira (akhisar)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
tradition,prophetic	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 146
traditions,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
translation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
twelve	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
tymion (şükraniye?),ancient site of	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
tymion (şükraniye?)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
valentinians	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
victory	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 137
virgins	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
vision	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
voice	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132, 137
vorlage	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 122
wedding	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 365
wisdom	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131
women	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
worship,heavenly	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 137
worship,israelite	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11