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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 18.19-18.20


Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ.The high priest therefore asked Jesus about his disciples, and about his teaching.


ἀπεκρίθη αὐτῷ Ἰησοῦς Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν·Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.


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

18 results
1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

17c. as theirs are, nor carefully arranged, but you will hear things said at random with the words that happen to occur to me. For I trust that what I say is just; and let none of you expect anything else. For surely it would not be fitting for one of my age to come before you like a youngster making up speeches. And, men of Athens, I urgently beg and beseech you if you hear me making my defence with the same words with which I have been accustomed to speak both in the market place at the bankers tables, where many of you have heard me, and elsewhere
2. Hebrew Bible, Daniel, 3.13-3.18 (2nd cent. BCE - 2nd cent. BCE)

3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.14. עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃ 3.15. כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃ 3.16. עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃ 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king." 3.14. Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?" 3.15. Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’" 3.16. Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter." 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’"
3. Septuagint, 2 Maccabees, 6.21-6.28, 7.1-7.2, 7.7-7.10 (2nd cent. BCE - 2nd cent. BCE)

6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,'
4. Septuagint, 4 Maccabees, 5, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 8.1-9.9 (2nd cent. BCE - 2nd cent. BCE)

5. Josephus Flavius, Jewish Antiquities, 17.78, 18.35, 18.95, 18.123, 19.297, 20.223 (1st cent. CE - 1st cent. CE)

17.78. The high priest’s daughter also, who was the king’s wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room. 18.35. and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor. 18.35. Now Asineus was sensible of his brother’s offense, that it had been already the cause of great mischiefs, and would be so for the time to come; yet did he tolerate the same from the good-will he had to so near a relation, and forgiving it to him, on account that his brother was quite overborne by his wicked inclinations. 18.95. but Vitellius put those garments into our own power, as in the days of our forefathers, and ordered the captain of the guard not to trouble himself to inquire where they were laid, or when they were to be used; and this he did as an act of kindness, to oblige the nation to him. Besides which, he also deprived Joseph, who was also called Caiaphas, of the high priesthood, and appointed Jonathan the son of Aus, the former high priest, to succeed him. After which, he took his journey back to Antioch. 18.123. and when he had been there, and been honorably entertained by the multitude of the Jews, he made a stay there for three days, within which time he deprived Jonathan of the high priesthood, and gave it to his brother Theophilus. 19.297. 2. And when Agrippa had entirely finished all the duties of the divine worship, he removed Theophilus, the son of Aus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose name was also Cantheras whose daughter king Herod married, as I have related above. 20.223. He also deprived Jesus, the son of Gamaliel, of the high priesthood, and gave it to Matthias, the son of Theophilus, under whom the Jews’ war with the Romans took its beginning.
6. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE)

3.5. If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each."
7. New Testament, 1 Corinthians, 16.3 (1st cent. CE - 1st cent. CE)

16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem.
8. New Testament, Acts, 1.8, 4.6, 9.20, 13.5, 13.14-13.41, 13.44-13.47, 14.1, 15.2-15.29, 17.1-17.2, 17.10, 17.17, 18.4, 18.19, 19.8, 21.15-21.26, 22.19, 24.12, 26.11 (1st cent. CE - 2nd cent. CE)

1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 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.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 14.1. It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 21.15. After these days we took up our baggage and went up to Jerusalem. 21.16. Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay. 21.17. When we had come to Jerusalem, the brothers received us gladly. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 24.12. In the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities.
9. New Testament, Apocalypse, 3.12, 3.21 (1st cent. CE - 1st cent. CE)

3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
10. New Testament, Galatians, 1.18, 2.8, 4.25-4.26 (1st cent. CE - 1st cent. CE)

1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all.
11. New Testament, Hebrews, 12.22 (1st cent. CE - 1st cent. CE)

12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels
12. New Testament, Romans, 11.13, 15.19, 15.25-15.26, 15.31 (1st cent. CE - 1st cent. CE)

11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;
13. New Testament, John, 1.12, 3.2, 4.21, 4.23, 5.31-5.32, 5.37, 6.59, 8.20, 8.41-8.42, 11.47-11.49, 13.36-13.38, 18.13-18.18, 18.20-18.39, 19.1-19.5, 19.7-19.16, 19.18-19.22, 19.30-19.31, 19.34, 19.36, 20.17, 21.15-21.18 (1st cent. CE - 1st cent. CE)

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 6.59. These things he said in the synagogue, as he taught in Capernaum. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation. 11.49. But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all 13.36. Simon Peter said to him, "Lord, where are you going?"Jesus answered, "Where I am going, you can't follow now, but you will follow afterwards. 13.37. Peter said to him, "Lord, why can't I follow you now? I will lay down my life for you. 13.38. Jesus answered him, "Will you lay down your life for me? Most assuredly I tell you, the rooster won't crow until you have denied me three times. 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 18.14. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people. 18.15. Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 18.16. but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 18.17. Then the maid who kept the door said to Peter, "Are you also one of this man's disciples?"He said, "I am not. 18.18. Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself. 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. 18.21. Why do you ask me? Ask those who have heard me what I said to them. Behold, these know the things which I said. 18.22. When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that? 18.23. Jesus answered him, "If I have spoken evil, testify of the evil; but if well, why do you beat me? 18.24. Annas sent him bound to Caiaphas, the high priest. 18.25. Now Simon Peter was standing and warming himself. They said therefore to him, "You aren't also one of his disciples, are you?"He denied it, and said, "I am not. 18.26. One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, "Didn't I see you in the garden with him? 18.27. Peter therefore denied it again, and immediately the rooster crowed. 18.28. They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. 18.29. Pilate therefore went out to them, and said, "What accusation do you bring against this man? 18.30. They answered him, "If this man weren't an evildoer, we wouldn't have delivered him up to you. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.32. that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. 18.33. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews? 18.34. Jesus answered him, "Do you say this by yourself, or did others tell you about me? 18.35. Pilate answered, "I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done? 18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice. 18.38. Pilate said to him, "What is truth?"When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 18.39. But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews? 19.1. So Pilate then took Jesus, and flogged him. 19.2. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. 19.3. They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.4. Then Pilate went out again, and said to them, "Behold, I bring him out to you, that you may know that I find no basis for a charge against him. 19.5. Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man! 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.8. When therefore Pilate heard this saying, he was more afraid. 19.9. He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer. 19.10. Pilate therefore said to him, "Aren't you speaking to me? Don't you know that I have power to release you, and have power to crucify you? 19.11. Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.13. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha. 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 19.16. So then he delivered him to them to be crucified. So they took Jesus and led him away. 19.18. where they crucified him, and with him two others, on either side one, and Jesus in the middle. 19.19. Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS. 19.20. Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 19.21. The chief priests of the Jews therefore said to Pilate, "Don't write, 'The King of the Jews,' but, 'he said, I am King of the Jews.' 19.22. Pilate answered, "What I have written, I have written. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.36. For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go.
14. New Testament, Luke, 3.2, 4.14-4.38, 6.6-6.11, 13.10-13.20, 21.1-21.4, 22.31-22.34, 22.54, 22.57, 22.59-22.71, 23.1-23.25, 23.35-23.39 (1st cent. CE - 1st cent. CE)

3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 21.1. He looked up, and saw the rich people who were putting their gifts into the treasury. 21.2. He saw a certain poor widow casting in two lepta. 21.3. He said, "Truly I tell you, this poor widow put in more than all of them 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.54. They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance. 22.57. He denied Jesus, saying, "Woman, I don't know him. 22.59. After about one hour passed, another confidently affirmed, saying, "Truly this man also was with him, for he is a Galilean! 22.60. But Peter said, "Man, I don't know what you are talking about!" Immediately, while he was still speaking, a rooster crowed. 22.61. The Lord turned, and looked at Peter. Then Peter remembered the Lord's word, how he said to him, "Before the rooster crows you will deny me three times. 22.62. He went out, and wept bitterly. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you? 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM. 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth! 23.1. The whole company of them rose up and brought him before Pilate. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say. 23.4. Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man. 23.5. But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.13. Pilate called together the chief priests and the rulers and the people 23.14. and said to them, "You brought this man to me as one that perverts the people, and see, I have examined him before you, and found no basis for a charge against this man concerning those things of which you accuse him. 23.15. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. 23.16. I will therefore chastise him and release him. 23.17. Now he had to release one prisoner to them at the feast. 23.18. But they all cried out together, saying, "Away with this man! Release to us Barabbas!" -- 23.19. one who was thrown into prison for a certain revolt in the city, and for murder. 23.20. Then Pilate spoke to them again, wanting to release Jesus 23.21. but they shouted, saying, "Crucify! Crucify him! 23.22. He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him. 23.23. But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 23.24. Pilate decreed that what they asked for should be done. 23.25. He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will. 23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one! 23.36. The soldiers also mocked him, coming to him and offering him vinegar 23.37. and saying, "If you are the King of the Jews, save yourself! 23.38. An inscription was also written over him in letters of Greek, Latin, and Hebrew: "THIS IS THE KING OF THE JEWS. 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!
15. New Testament, Mark, 12.41-12.44, 14.26-14.31, 14.53, 14.55-14.72, 15.1-15.5, 15.16-15.20, 15.29-15.32 (1st cent. CE - 1st cent. CE)

12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.28. However, after I am raised up, I will go before you to Galilee. 14.29. But Peter said to him, "Although all will be offended, yet I will not. 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times. 14.31. But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 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. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 14.66. As Peter was in the courtyard below, one of the maids of the high priest came 14.67. and seeing Peter warming himself, she looked at him, and said, "You were also with the Nazarene, Jesus! 14.68. But he denied it, saying, "I neither know, nor understand what you are saying." He went out on the porch, and the cock crowed. 14.69. The maid saw him, and began again to tell those who stood by, "This is one of them. 14.70. But he again denied it. After a little while again those who stood by said to Peter, "You truly are one of them, for you are a Galilean, and your speech shows it. 14.71. But he began to curse, and to swear, "I don't know this man of whom you speak! 14.72. The cock crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the cock crows twice, you will deny me three times." When he thought about that, he wept. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him.
16. New Testament, Matthew, 26.33, 26.57, 26.59-26.75, 27.1, 27.11-27.31, 27.39-27.43 (1st cent. CE - 1st cent. CE)

26.33. But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble. 26.57. Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 26.60. and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you? 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God. 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. 26.65. Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 26.66. What do you think?"They answered, "He is worthy of death! 26.67. Then they spit in his face and beat him with their fists, and some slapped him 26.68. saying, "Prophesy to us, you Christ! Who hit you? 26.69. Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean! 26.70. But he denied it before them all, saying, "I don't know what you are talking about. 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth. 26.72. Again he denied it with an oath, "I don't know the man. 26.73. After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known. 26.74. Then he began to curse and to swear, "I don't know the man!"Immediately the cock crowed. 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly. 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: 27.11. Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?"Jesus said to him, "So you say. 27.12. When he was accused by the chief priests and elders, he answered nothing. 27.13. Then Pilate said to him, "Don't you hear how many things they testify against you? 27.14. He gave him no answer, not even one word, so that the governor marveled greatly. 27.15. Now at the feast the governor was accustomed to release to the multitude one prisoner, whom they desired. 27.16. They had then a notable prisoner, called Barabbas. 27.17. When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ? 27.18. For he knew that because of envy they had delivered him up. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him. 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas! 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified! 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified! 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it. 27.25. All the people answered, "May his blood be on us, and on our children! 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews! 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. 27.39. Those who passed by blasphemed him, wagging their heads 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.41. Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said 27.42. He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
17. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: 61b. and the blungs draw all kinds of liquids,the bliver becomes angry,the bgallbladder binjects a dropof gall bintothe liver and ballaysanger, the bspleen laughs,the bmaw grindsthe food, and the bstomachbrings bsleep,the bnose awakens.If they reversed roles such that btheorgan which brings on bsleepwere to bawaken,or btheorgan which bawakenswere to bring on bsleep,the individual bwould gradually deteriorate. It was taught: If bothbring on bsleep or both awaken,the person bimmediately dies. /b,With regard to one’s inclinations, bit was taughtin a ibaraitathat bRabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me”(Psalms 109:22); the evil inclination has been completely banished from his heart. The bevil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes”(Psalms 36:2). bMiddling people are ruled by boththe good and evil inclinations, bas it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul”(Psalms 109:31)., bRabba said:People blike usare bmiddling. Abaye,his student and nephew, bsaid to him:If bthe Masterclaims that he is merely middling, he bdoes not leaveroom for bany creature to live.If a person like you is middling, what of the rest of us?, bAnd Rava said: The world was created only forthe sake of bthe full-fledged wicked or the full-fledged righteous;others do not live complete lives in either world. bRava said: One should know of himself whether or not he is completely righteous,as if he is not completely righteous, he knows that his life will be a life of suffering. bRav said: The world was only created forthe wicked bAhab ben Omri and for Rabbi Ḥanina ben Dosa.The Gemara explains: For bAhab ben Omri, this worldwas created, as he has no place in the World-to-Come, bandfor bRabbi Ḥanina ben Dosa, the World-to-Comewas created.,We learned in our mishna the explanation of the verse: b“And you shall love the Lord your Godwith all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when bit was taughtin a ibaraita /i: bRabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”?Conversely, bif it stated: “With all your might,” why does it state: “With all your soul”? Rather,this means that bif one’s body is dearer to him than his property, therefore it is stated: “With all your soul”;one must give his soul in sanctification of God. bAnd if one’s money is dearer to him than his body, therefore it is stated: “With all your might”;with all your assets. bRabbi Akiva says: “With all your soul”means: bEven ifGod btakes your soul. /b,The Gemara relates at length how Rabbi Akiva fulfilled these directives. bThe Sages taught: One time,after the bar Kokheva rebellion, bthe evil empireof Rome bdecreed that Israel may not engage inthe study and practice of bTorah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torahstudy. Pappos bsaid to him: Akiva, are you not afraid of the empire? /b,Rabbi Akiva banswered him: I will relate a parable. To what can this be compared?It is like ba fox walking along a riverbank when he sees fish gatheringand fleeing bfrom place to place. brThe fox bsaid to them: From what are you fleeing? br bThey said to him:We are fleeing bfrom the nets that people cast upon us. br bHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? brThe fish bsaid to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid inthe water, bournatural bhabitatwhich gives us blife,then bin a habitatthat causes our bdeath, all the more so. brThe moral is: bSo too, weJews, bnow that we sit and engage in Torahstudy, babout which it is written: “For that is your life, and the length of your days”(Deuteronomy 30:20), we fear the empire bto this extent; if we proceed tosit bidle from itsstudy, as its abandonment is the habitat that causes our death, ball the more sowill we fear the empire.,The Sages bsaid: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him.Rabbi Akiva bsaid to him: Pappos, who brought you here?Pappos breplied: Happy are you, Rabbi Akiva, for you were arrested onthe charge of engaging in bTorahstudy. bWoe unto Pappos who was seized onthe charge of engaging in bidle matters. /b,The Gemara relates: bWhen they took Rabbi Akiva out to be executed, it was time for the recitation of iShema /i. And they were raking his flesh with iron combs, and he wasreciting iShema /i, thereby baccepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now,as you suffer, you recite iShema /i? bHe said to them: All my days I have been troubled by the verse: With all your soul,meaning: bEven if God takes your soul. I saidto myself: bWhen will theopportunity bbe afforded me to fulfill thisverse? bNow that it has been afforded me, shall I not fulfill it? He prolongedhis uttering of the word: bOne, until his soul lefthis body as he uttered his final word: bOne. A voice descendedfrom heaven band said: Happy are you, Rabbi Akiva, that your soul leftyour body basyou uttered: bOne. /b, bThe ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward?As it is stated: b“From death, by Your hand, O Lord, from deathof the world” (Psalms 17:14); Your hand, God, kills and does not save. God bsaidthe end of the verse btothe ministering angels: b“Whose portion is in this life.”And then ba Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come,as your portion is already in eternal life.,We learned in the mishna that bone may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.Limiting this ihalakha /i, bRav Yehuda saidthat bRav said: They only saidthis ihalakhawith regard to irreverent behavior bfromMount bScopus [ iTzofim /i] and within, andspecifically areas from where bone can seethe Temple. bIt is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only saidthis ihalakhawith regard to Mount bScopus and within,when bone can see, and when there is no fenceobstructing his view, band when the Divine Presence is restingthere, i.e., when the Temple is standing.,In this context, bthe Sages taught: One who defecates in Judea should not defecatewhen facing beast and west,for then he is facing Jerusalem; bratherhe should do so bfacing north and south. But in the Galileewhich is north of Jerusalem, bone should only defecatefacing beast and west. Rabbi Yosei permitsdoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple, bwhere there is no fence, and when the Divine Presence is restingthere. bAnd the Rabbis prohibitdoing so.,The Gemara argues: But the opinion of the bRabbis,who prohibit this, bisidentical to that of the bfirstanonymous itanna, /iwho also prohibits doing so. The Gemara replies: The practical difference bbetween them iswith regard to bthe sides,i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first itanna /i, it is prohibited; according to the Rabbis, it is permitted., bIt was taughtin banother ibaraita /i: bOne who defecates in Judea should not defecatewhen facing beast and west; rather,he should only do so facing bnorth and south. And in the Galilee,defecating while facing bnorth and south is prohibited,while beast and west is permitted. And Rabbi Yosei permitteddoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple. bRabbi Yehuda says: When the Temple is standing, it is prohibited,but bwhen the Temple is not standing, it is permitted.The Gemara adds that bRabbi Akiva prohibitsdefecating banywherewhile facing east and west.,The Gemara challenges this: bRabbi Akiva’sposition bis identical tothat of bthe first,anonymous itanna /i,who also prohibits doing so. The Gemara responds: The practical difference bbetween themis with regard to places boutside of EretzYisrael b,as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in bRabba’sbathroom, bthe bricks were placed east and westin order to ensure that he would defecate facing north and south. bAbaye wentand bplaced them north and south,to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. bRabba enteredand bfixed them. He said: Who is the one that is upsetting me? I hold in accordance withthe opinion of bRabbi Akiva,who bsaid: It is prohibited everywhere. /b
18. Ambrose, Hymns, 1.27 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abu tor Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
acts of the apostles (new testament book) Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 251
agora Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
ambrose of milan, aeterne rerum conditor Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 343
ambrose of milan Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 343
apollo Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
areopagus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
barbarism Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247, 251
christ Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 213
cities Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
citizens, of athens Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
cock Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
court, athenian Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
court Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
daimonion, of socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
dialogues of plato Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
disciple, of jesus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
divine Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
elites, and burial Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
fatherhood of god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
god, as father Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
god, of delphi Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
gods Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
high priest, jewish Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
jerusalem Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
jesus christ, charges against Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
jews Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
john Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238, 239
judgement Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
lazarus story Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 343
luke, gospel of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247
mark, jesus before sanhedrin Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
mark, trial of jesus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
martyr and martyrdom, jesus as Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247, 251
martyr and martyrdom, jewish Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247
martyr and martyrdom, maccabean Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247, 251
martyr and martyrdom Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247, 251
martyrs of lyon Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
mockery, as part of martyrdom Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 137
mount scopus Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
oracle Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
ossuaries, epigraphy Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
peace forest Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
peter (apostle), denial Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
peter (apostle), depiction Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
peter (apostle) Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 343
philosophy Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
piety / pious Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
pionius Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
pliny, letter to trajan on christians Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
polycarp Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
priestly elites, at the jerusalem temple' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 233
rabbi eleazar b. r. yose, 4 ezra Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247, 251
relationship with the gods, jesus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
rhetoric Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 251
righteous / righteousness Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
roman art Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
roman empire, judicial procedure Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
roman empire, local security services Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
roman empire, proscription Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772
sanhedrin Bickerman and Tropper, Studies in Jewish and Christian History (2007) 772; Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 247
secrecy Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 225
simon magus Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 121
socrates, trial of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238, 239
socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238, 239
synagogue Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
synoptic gospels Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
temples, treasury of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
temples Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
time Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 343
torture, and mockery Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 137
truth Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
wisdom Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239
worship, in spirit and truth Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 238
yahweh Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239