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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 1.26-1.27


ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατεJohn answered them, "I baptize in water, but among you stands one whom you don't know.


ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie.


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

34 results
1. Hebrew Bible, Deuteronomy, 7.8, 9.26, 15.15, 21.8, 24.18, 25.7-25.10 (9th cent. BCE - 3rd cent. BCE)

7.8. כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 15.15. וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ עַל־כֵּן אָנֹכִי מְצַוְּךָ אֶת־הַדָּבָר הַזֶּה הַיּוֹם׃ 21.8. כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃ 24.18. וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּמִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם עַל־כֵּן אָנֹכִי מְצַוְּךָ לַעֲשׂוֹת אֶת־הַדָּבָר הַזֶּה׃ 25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.8. וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃ 25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו 7.8. but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt." 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." 15.15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day." 21.8. Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them." 24.18. But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence; therefore I command thee to do this thing." 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 25.8. Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;" 25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’" 25.10. And his name shall be called in Israel The house of him that had his shoe loosed."
2. Hebrew Bible, Exodus, 6.6, 12.13, 15.13, 19.6 (9th cent. BCE - 3rd cent. BCE)

6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;" 12.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 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.’"
3. Hebrew Bible, Genesis, 1.28, 2.7, 2.26, 3.17-3.19, 9.1 (9th cent. BCE - 3rd cent. BCE)

1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth."
4. Hebrew Bible, Leviticus, 10, 2-9, 1 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)

3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts."
6. Hebrew Bible, Joshua, 5.15 (8th cent. BCE - 5th cent. BCE)

5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so."
7. Hebrew Bible, Ezekiel, 11.23 (6th cent. BCE - 5th cent. BCE)

11.23. וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃ 11.23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city."
8. Hebrew Bible, 2 Chronicles, 24.17-24.24 (5th cent. BCE - 3rd cent. BCE)

24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them." 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness." 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear." 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’" 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’" 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus." 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash."
9. Hebrew Bible, Ezra, 1.1-1.4 (5th cent. BCE - 4th cent. BCE)

1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’"
10. Hebrew Bible, Zechariah, 14.4 (5th cent. BCE - 4th cent. BCE)

14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south."
11. Philo of Alexandria, Hypothetica, 11.14-11.17 (1st cent. BCE - 1st cent. CE)

12. Josephus Flavius, Jewish Antiquities, 14.22-14.28, 18.21, 18.116-18.119, 20.160-20.166 (1st cent. CE - 1st cent. CE)

14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.23. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.23. And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.28. 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities.
13. Josephus Flavius, Jewish War, 2.120-2.121, 2.160-2.161 (1st cent. CE - 1st cent. CE)

2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.
14. New Testament, 1 Peter, 1.23-1.25, 2.5, 2.9 (1st cent. CE - 1st cent. CE)

1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 1.24. For, "All flesh is like grass, And all of man's glory like the flower in the grass. The grass withers, and its flower falls; 1.25. But the Lord's word endures forever."This is the word of good news which was preached to you. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:
15. New Testament, 1 Corinthians, 5.7, 15.3 (1st cent. CE - 1st cent. CE)

5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures
16. New Testament, 1 Timothy, 2.5-2.6, 6.17 (1st cent. CE - 1st cent. CE)

2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
17. New Testament, 2 Corinthians, 8.2 (1st cent. CE - 1st cent. CE)

18. New Testament, 2 Timothy, 3.16 (1st cent. CE - 1st cent. CE)

3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness
19. New Testament, Acts, 13.25, 14.13 (1st cent. CE - 2nd cent. CE)

13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes.
20. New Testament, Apocalypse, 1.5, 5.10, 20.6 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 5.10. And made them kings and priests to our God, And they reign on earth. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
21. New Testament, Ephesians, 1.3-1.14, 2.1-2.22, 4.30 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
22. New Testament, Hebrews, 4.14-4.16, 10.1, 12.14-12.17 (1st cent. CE - 1st cent. CE)

4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 12.14. Follow after peace with all men, and the sanctification without which no man will see the Lord 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; 12.16. lest there be any sexually immoral person, or profane person, as Esau, who sold his birthright for one meal. 12.17. For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.
23. New Testament, Romans, 2.4, 3.23-3.25, 4.25, 8.23, 9.23 (1st cent. CE - 1st cent. CE)

2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 4.25. who was delivered up for our trespasses, and was raised for our justification. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory
24. New Testament, John, None (1st cent. CE - 1st cent. CE)

25. New Testament, Luke, 3.1-3.22, 4.1-4.13, 7.26-7.28, 9.18-9.22, 16.16, 20.1-20.8 (1st cent. CE - 1st cent. CE)

3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things.
26. New Testament, Mark, 1.2-1.11, 6.17-6.44, 9.2-9.4, 9.7, 11.12-11.14, 11.27-11.33, 13.1 (1st cent. CE - 1st cent. CE)

1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 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. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!
27. New Testament, Matthew, 3.1-3.17, 4.1-4.11, 6.25-6.34, 7.29, 11.9-11.14, 14.3-14.21, 19.24, 21.18-21.27, 23.16-23.17 (1st cent. CE - 1st cent. CE)

3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 3.2. Repent, for the Kingdom of Heaven is at hand! 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 3.4. Now John himself wore clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey. 3.5. Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. 3.6. They were baptized by him in the Jordan, confessing their sins. 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.29. for he taught them with authority, and not like the scribes. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer. 14.9. The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given 14.10. and he sent and beheaded John in the prison. 14.11. His head was brought on a platter, and given to the young lady: and she brought it to her mother. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority? 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet. 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold?
28. Pliny The Elder, Natural History, 5.73 (1st cent. CE - 1st cent. CE)

29. Hermogenes, Rhetorical Exercises, 16 (2nd cent. CE - 3rd cent. CE)

30. Justin, Dialogue With Trypho, 49 (2nd cent. CE - 2nd cent. CE)

49. To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent Trypho: Those who affirm him to have been a man, and to have been anointed by election, and then to have become Christ, appear to me to speak more plausibly than you who hold those opinions which you express. For we all expect that Christ will be a man [born] of men, and that Elijah when he comes will anoint him. But if this man appear to be Christ, he must certainly be known as man [born] of men; but from the circumstance that Elijah has not yet come, I infer that this man is not He [the Christ]. Justin: Does not Scripture, in the book of Zechariah, Malachi 4:5 say that Elijah shall come before the great and terrible day of the Lord? Trypho: Certainly. Justin: If therefore Scripture compels you to admit that two advents of Christ were predicted to take place — one in which He would appear suffering, and dishonoured, and without comeliness; but the other in which He would come glorious and Judge of all, as has been made manifest in many of the fore-cited passages — shall we not suppose that the word of God has proclaimed that Elijah shall be the precursor of the great and terrible day, that is, of His second advent? Trypho: Certainly. Justin: And, accordingly, our Lord in His teaching proclaimed that this very thing would take place, saying that Elijah would also come. And we know that this shall take place when our Lord Jesus Christ shall come in glory from heaven; whose first manifestation the Spirit of God who was in Elijah preceded as herald in [the person of] John, a prophet among your nation; after whom no other prophet appeared among you. He cried, as he sat by the river Jordan: 'I baptize you with water to repentance; but He that is stronger than I shall come, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire: whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into the barn; but the chaff He will burn up with unquenchable fire.' Matthew 3:11-12 And this very prophet your king Herod had shut up in prison; and when his birthday was celebrated, and the niece of the same Herod by her dancing had pleased him, he told her to ask whatever she pleased. Then the mother of the maiden instigated her to ask the head of John, who was in prison; and having asked it, [Herod] sent and ordered the head of John to be brought in on a charger. Wherefore also our Christ said, [when He was] on earth, to those who were affirming that Elijah must come before Christ: 'Elijah shall come, and restore all things; but I say unto you, that Elijah has already come, and they knew him not, but have done to him whatsoever they chose.' Matthew 17:12 And it is written, 'Then the disciples understood that He spoke to them about John the Baptist.' Trypho: This statement also seems to me paradoxical; namely, that the prophetic Spirit of God, who was in Elijah, was also in John. Justin: Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, 'I will take of the spirit which is in you, and put it on him?' Trypho: Certainly. Justin: As therefore, while Moses was still among men, God took of the spirit which was in Moses and put it on Joshua, even so God was able to cause [the spirit] of Elijah to come upon John; in order that, as Christ at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah like that of Christ, might be perceived to be inglorious. For the Lord said He would wage war against Amalek with concealed hand; and you will not deny that Amalek fell. But if it is said that only in the glorious advent of Christ war will be waged with Amalek, how great will the fulfilment of Scripture be which says, 'God will wage war against Amalek with concealed hand!' You can perceive that the concealed power of God was in Christ the crucified, before whom demons, and all the principalities and powers of the earth, tremble.
31. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

96a. תא שמע אמר רבי זירא אמר שמואל מציאת אלמנה לעצמה אי אמרת בשלמא הניזונת תנן שפיר אלא אי אמרת ניזונת תנן ניהוו כבעל מה בעל מציאת אשה לבעלה הכא נמי מציאת אשה ליורשים,לעולם אימא לך ניזונת תנן טעמא מאי אמור רבנן מציאת אשה לבעלה דלא תיהוי לה איבה הני תיהוי להו איבה,אמר רבי יוסי בר חנינא כל מלאכות שהאשה עושה לבעלה אלמנה עושה ליורשים חוץ ממזיגת הכוס והצעת המטה והרחצת פניו ידיו ורגליו,אמר רבי יהושע בן לוי כל מלאכות שהעבד עושה לרבו תלמיד עושה לרבו חוץ מהתרת (לו) מנעל,אמר רבא לא אמרן אלא במקום שאין מכירין אותו אבל במקום שמכירין אותו לית לן בה אמר רב אשי ובמקום שאין מכירין אותו נמי לא אמרן אלא דלא מנח תפלין אבל מנח תפלין ל"ל בה,אמר ר' חייא בר אבא אמר רבי יוחנן כל המונע תלמידו מלשמשו כאילו מונע ממנו חסד שנא' (איוב ו, יד) למס מרעהו חסד רב נחמן בר יצחק אומר אף פורק ממנו יראת שמים שנאמר (איוב ו, יד) ויראת שדי יעזוב,אמר רבי אלעזר אלמנה שתפסה מטלטלין במזונותיה מה שתפסה תפסה תניא נמי הכי אלמנה שתפסה מטלטלין במזונותיה מה שתפסה תפסה,וכן כי אתא רב דימי אמר מעשה בכלתו של ר' שבתי שתפסה דסקיא מלאה מעות ולא היה כח ביד חכמים להוציא מידה,אמר רבינא ולא אמרן אלא למזוני אבל לכתובה מפקינן מינה,מתקיף לה מר בר רב אשי מ"ש לכתובה דממקרקעי ולא ממטלטלי מזונות נמי ממקרקעי ולא ממטלטלי אלא למזוני מאי דתפסה תפסה הכי נמי לכתובה,אמר ליה רב יצחק בר נפתלי לרבינא הכי אמרינן משמיה דרבא כוותיך,אמר ר' יוחנן משמיה דרבי יוסי בן זימרא אלמנה ששהתה שתים ושלש שנים ולא תבעה מזונות איבדה מזונות,השתא שתים איבדה שלש מיבעיא לא קשיא כאן בעניה כאן בעשירה,אי נמי כאן בפרוצה כאן בצנועה,אמר רבא לא אמרן אלא למפרע אבל להבא יש לה,בעי ר' יוחנן יתומים אומרים נתננו והיא אומרת לא נטלתי על מי להביא ראיה 96a. The Gemara suggests: bComeand bheara proof from that which bRabbi Zeira saidthat bShmuel said:Any lost barticle found by the widowshe acquires bfor herself. Granted, if you saythat bwe learnedin the mishna: A widow bwho is sustained,Shmuel’s principle is bwellunderstood. Then, according to the mishna, there are cases where a widow is supported by her husband’s heirs and other cases where she is not. Shmuel is referring to a case where the heirs do not sustain her, and therefore any earnings and articles that she may find belong to her. bHowever, if you saythat bwe learnedin the mishna: A widow bis sustainedby the heirs in place of her husband, then bletthe heirs bbe like the husbandin every sense. bJust asin the case of bthe husband,any lost barticle found bythe bwifebelongs bto the husband, here too,any lost barticle found bythe widowed bwifeshould belong bto the heirs. /b,The Gemara rejects this proof: bActually, I will say to youthat bwe learnedin the mishna: A widow bis sustained,and this does not contradict Shmuel’s statement. bWhat is the reasonthat bthe Sages saidthat any lost barticle found bythe bwifebelongs bto her husband?It is bso that she should not be subject toher husband’s benmity.The Sages were concerned that if the husband saw that his wife had come into possession of money and did not know the source of that money, they would quarrel. However, btheseheirs, blet them have enmitytoward the widow., bRabbi Yosei bar Ḥanina said: All tasks that a wife performs for her husband, a widow performs for thehusband’s bheirs, except for fillinghis bcup; and makinghis bbed; and washing his face, hands, and feet,which are expressions of affection that a woman performs specifically for her husband., bRabbi Yehoshua ben Levi said: All tasks thata Canaanite bslave performs for his master, a student performs for his teacher, except for untying his shoe,a demeaning act that was typically performed by slaves and would not be appropriate for a student to do., bRava said: We said this onlyif the teacher and the student are bin a place wherepeople are bnot familiar withthe student and he could be mistaken for a slave. bHowever, in a place wherepeople are bfamiliar withthe student, bwe have noproblem bwith itas everyone knows that he is not a slave. bRav Ashi said: And in a place wherepeople are bnot familiar withthe student, bwe said this ihalakha bonlyif bhe is not donning phylacteries, but if he is donning phylacteries, we have noproblem bwith it.A slave does not don phylacteries, and since this student is donning phylacteries, even if he unties his teacher’s shoes he will not be mistaken for a slave., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: Anyone who prevents his student from serving him, it is as if he withheld from him kindness, as it is stated: “To him that is ready to faint [ ilamas /i], from his friend kindness is due”(Job 6:14). Rabbi Yoḥa interprets this to mean that one who prevents [ imemis /i] another from performing acts on his behalf, prevents him from performing the mitzva of kindness. bRav Naḥman bar Yitzḥak says: He even removes fromthe student bthe fear of Heaven, as it is statedin the continuation of the verse: b“Even to one who forsakes the fear of the Almighty.” /b, bRabbi Elazar said:In the case of ba widow who seized movable property for her sustece, that which she seized, she seizedand it remains in her possession. bThat ihalakha bis also taughtin a ibaraita /i: bA widow who seized movable propertyto provide bfor her sustece, that which she seized, she seized. /b, bAnd likewise, when Rav Dimi camefrom Eretz Yisrael bhe said:There was ban incident involving Rabbi Shabbtai’s daughter-in-law, who seized a saddlebag [ idiskayya /i] full of coinsfor her sustece, band the Sages did not have the authority to remove it from her possession. /b, bRavina said: We saidthe ihalakhathat we do not remove from her possession that which she seized bonlyin a case where she seized the assets bfor her sustece. However,if she seized the assets baspayment of bher marriage contract, we remove it from her. /b, bMar bar Rav Ashi objects to this: What is differentabout seizing assets baspayment of bher marriage contract,that they are removed from her possession? If it is bthata marriage contract is paid only bfrom real estate and not from movable property,there is a rabbinic enactment that bsusteceis balsopaid only bfrom real estate and not from movable property. Rather,just as you say that if she seizes assets bfor her sustece, that which she seized, she seized, so too,her seizure is effective if she does so baspayment of bher marriage contract. /b, bRav Yitzḥak bar Naftali said to Ravina: We say this ihalakha bin the name of Rava, in accordance with yourteaching that if she seized movable property as payment of her marriage contract, it is removed from her possession., bRabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: A widow who waited two or three yearsafter her husband’s death band did not demand sustecefrom the heirs bhas forfeitedthe right to receive bsustecefrom them. Since she did not demand her sustece, it is assumed that she must have forgone this right.,The Gemara discusses the language of Rabbi Yosei ben Zimra’s statement: bNowthat it was stated that after btwoyears bshe forfeitedher rights to receive sustece, bisit bnecessaryto state that she also forfeited her rights after bthreeyears? The Gemara answers: This is bnot difficult. Here,the first statement is referring bto a poor womanfor which two years is a long time. If she does not demand sustece for two years, it is clear that she has forgiven the heirs this obligation. bThere,the second statement is referring bto a rich womanwho can support herself for two years. It is only clear after three years that she forgave the obligation., bAlternatively, hereit is referring bto an unabashed woman,who is not ashamed to demand her rights from the heirs. If she does not demand sustece within two years, it is assumed that she has forgone this right. bThere,it is referring bto a modest woman,who is embarrassed to demand sustece from the heirs and who waits until the third year to claim this right., bRava said: We saidthis ihalakha bonly retroactively;the widow cannot demand to be reimbursed for the past years in which she paid for her own sustece. bHowever, fromhere bonward,once she demands sustece bshe hasthe right to receive it from the heirs., bRabbi Yoḥa raises a dilemma:If the borphans say: We gaveher sustece, band she says: I took none, upon whomis it incumbent bto bring proofto support his argument?
32. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.60 (3rd cent. CE - 4th cent. CE)

33. Gregory of Nazianzus, Orations, 29.20 (4th cent. CE - 4th cent. CE)

34. Pseudo Clementine Literature, Recognitions, 1.60 (4th cent. CE - 5th cent. CE)

1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped.


Subjects of this text:

subject book bibliographic info
aaron Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
adam and eve Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
anchor, anchors Robbins et al., The Art of Visual Exegesis (2017) 150, 157
anthropology Robbins et al., The Art of Visual Exegesis (2017) 150
aramaic Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
avitus, attack on jews in jerusalem at sukkoth and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
avitus, signs and wonders of, depicted in biblical imagery Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
avitus, synagogues destroyed by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
baptism Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 127; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 151
berakah deSilva, Ephesians (2022) 67
betrayal Robbins et al., The Art of Visual Exegesis (2017) 157
biblical interpretation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
birth Robbins et al., The Art of Visual Exegesis (2017) 113
blend, blends Robbins et al., The Art of Visual Exegesis (2017) 113
born, newborn, firstborn, second-born Robbins et al., The Art of Visual Exegesis (2017) 113
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
christology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 127
cleansing Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
covenant, new Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
cultural context Robbins et al., The Art of Visual Exegesis (2017) 113
darkness Robbins et al., The Art of Visual Exegesis (2017) 113
david Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
death Robbins et al., The Art of Visual Exegesis (2017) 157
dialectic, positive assessment and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
epistemology\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
essenes, celibacy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65
essenes Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
exegesis, in origen Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
exordium, secondary exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
exposition Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
faith Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
feast Robbins et al., The Art of Visual Exegesis (2017) 113, 157
feldman, louis h. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65
festival Robbins et al., The Art of Visual Exegesis (2017) 113
forgiveness, gods deSilva, Ephesians (2022) 67
frame, frames Robbins et al., The Art of Visual Exegesis (2017) 157
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
galilee Robbins et al., The Art of Visual Exegesis (2017) 157
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
glory Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
gnosticism, heresiological reduction and simplification of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
god, purposes of deSilva, Ephesians (2022) 67
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
gospel of john, johannine spirituality Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
grace, as gods beneficence deSilva, Ephesians (2022) 67
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
gray, rebecca Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
greece, greek Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
halakhah, as a metaphor for god's rejection of israel" Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
halakhah, as a metaphor for gods rejection of israel Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
hanukkah Robbins et al., The Art of Visual Exegesis (2017) 157
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
heracleon (gnostic) Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
honor and dishonor deSilva, Ephesians (2022) 67
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
integration Robbins et al., The Art of Visual Exegesis (2017) 113
integration networks Robbins et al., The Art of Visual Exegesis (2017) 113
interpetation of john, as sacramental Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
israel deSilva, Ephesians (2022) 67
jerusalem Robbins et al., The Art of Visual Exegesis (2017) 157
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
jesus, as the anointed one, the messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
jesus, atoning/reconciling death of deSilva, Ephesians (2022) 67
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
jesus, rejection of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
jewish-christians Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
jewish other, palestinian jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
jews (jewish people), as literalist christians Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
jews (jewish people), as resistors of divine things Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
jews (jewish people), corporeal concerns of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
jews (jewish people), jesus rejected by Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
johannine Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200, 211
john the baptist, as prophet Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
john the baptist, josephuss account of Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
jordan river Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
josephus flavius Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
king Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200, 211
knowledge\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
lazarus, raising of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
letter of severus of minorca on the conversion of the jews, mass conversion recounted in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
levirate marriage Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
light Robbins et al., The Art of Visual Exegesis (2017) 113, 157
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
logos Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
mcknight, scot Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65, 145
messiah, messianic expectations Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
messiah Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200, 211
messianism, messianic Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
metaphor Robbins et al., The Art of Visual Exegesis (2017) 113
moses Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200, 211
narrative Robbins et al., The Art of Visual Exegesis (2017) 147, 150, 157
network, networks Robbins et al., The Art of Visual Exegesis (2017) 113, 150
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 226
origen, as christs representative Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
origen, on gnosticism as heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
origen, pharisees and Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
origen, priests and levites in Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
origen Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
palestine Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
passover Robbins et al., The Art of Visual Exegesis (2017) 157
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
perception Robbins et al., The Art of Visual Exegesis (2017) 113
pharisees, origens dislike for Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89
pharisees, torah-sages, pharisaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
pharisees Robbins et al., The Art of Visual Exegesis (2017) 113, 150, 157
priest Robbins et al., The Art of Visual Exegesis (2017) 113, 150, 157
primary peroratio, secondary peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
prophecy, early christian Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
rabbis, hierarchical relationships among Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
rabbis, rabbinic Robbins et al., The Art of Visual Exegesis (2017) 147
repentance, return to god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
repetitive lexica Robbins et al., The Art of Visual Exegesis (2017) 113
rhetography Robbins et al., The Art of Visual Exegesis (2017) 157
rhetorical topoi, birth Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
rhetorical topoi, education Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
sabbath-houses Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
sabbath Robbins et al., The Art of Visual Exegesis (2017) 147
sadducees Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
samosata Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
sandals, in early christian literature Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 169, 170
sanders, e. p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
secularisation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
shadow, shadows Robbins et al., The Art of Visual Exegesis (2017) 150
signs Robbins et al., The Art of Visual Exegesis (2017) 147
sin, sins deSilva, Ephesians (2022) 67
sinai Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
slavery Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
smith, morton Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
sociorhetorical Robbins et al., The Art of Visual Exegesis (2017) 150
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
space, input spaces Robbins et al., The Art of Visual Exegesis (2017) 157
structure of hebrews Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
synagogue Robbins et al., The Art of Visual Exegesis (2017) 150
synagogues, jewish, barsauma and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 193
syncrisis, jesus/moses Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
syncrisis, old covenant/new covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 39
synoptic narrative Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
tabernacle, tabernacles Robbins et al., The Art of Visual Exegesis (2017) 113, 157
talmud Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 71
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 154
temple Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 25
thackeray, h. st. john Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65
theology, christian, christology Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 169, 170
theology, christian, rejection of israel' Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 170
tomb. see also empty tomb Robbins et al., The Art of Visual Exegesis (2017) 157
topical fields Robbins et al., The Art of Visual Exegesis (2017) 113
translation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 200
uncreated Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 211
visible, invisible Robbins et al., The Art of Visual Exegesis (2017) 147
webb, robert l. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145
wisdom deSilva, Ephesians (2022) 67
womb. see also empty womb Robbins et al., The Art of Visual Exegesis (2017) 113, 150
word Robbins et al., The Art of Visual Exegesis (2017) 147, 157
κατασκευή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546
ἔλεγχος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 546