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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 19.28


Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφὴ λέγει Διψῶ.After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty.


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

12 results
1. Hebrew Bible, Psalms, a b c d\n0 "50.9" "50.9" "50 9"\n1 69.22 69.22 69 22 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Jeremiah, 31.31-31.33 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;"
3. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

40c. must be mistaken. A convincing proof of this been given me; for the accustomed sign would surely have opposed me if I had not been going to meet with something good.Let us consider in another way also how good reason there is to hope that it is a good thing. For the state of death is one of two things: either it is virtually nothingness, so that the dead has no consciousness of anything, or it is, as people say, a change and migration of the soul from this to another place. And if it is unconsciousness
4. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

5. Vergil, Eclogues, 4.8-4.9, 4.24-4.25 (1st cent. BCE - 1st cent. BCE)

4.8. justice returns, returns old Saturn's reign 4.9. with a new breed of men sent down from heaven. 4.24. her childish gifts, the gadding ivy-spray 4.25. with foxglove and Egyptian bean-flower mixed
6. New Testament, 1 John, 2.8 (1st cent. CE - 1st cent. CE)

2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
7. New Testament, 1 Corinthians, a b c d\n0 "15.49" "15.49" "15 49" (1st cent. CE - 1st cent. CE)

8. New Testament, John, 1.9, 4, 4.8, 6, 6.32, 6.55, 7.36, 7.53-8.11, 8.6, 8.8, 12.35, 12.36, 13.10, 13.11, 14.1, 14.2, 14.3, 14.18, 15.3, 17.22, 17.23, 19.24, 19.25, 19.26, 19.27, 19.29, 19.30, 19.36, 21.25 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world.
9. New Testament, Luke, 4.16, 21.38, 24.44 (1st cent. CE - 1st cent. CE)

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. 21.38. All the people came early in the morning to him in the temple to hear him. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
10. New Testament, Mark, 1.35, 6.41, 6.46, 8.6-8.7, 14.49 (1st cent. CE - 1st cent. CE)

1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 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. 6.46. After he had taken leave of them, he went up the mountain to pray. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled.
11. New Testament, Matthew, 1.22 (1st cent. CE - 1st cent. CE)

1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying
12. Augustine, The City of God, 18.13-18.16, 18.18, 18.21-18.23 (4th cent. CE - 5th cent. CE)

18.14. During the same period of time arose the poets, who were also called theologues, because they made hymns about the gods; yet about such gods as, although great men, were yet but men, or the elements of this world which the true God made, or creatures who were ordained as principalities and powers according to the will of the Creator and their own merit. And if, among much that was vain and false, they sang anything of the one true God, yet, by worshipping Him along with others who are not gods, and showing them the service that is due to Him alone, they did not serve Him at all rightly; and even such poets as Orpheus, Mus us, and Linus, were unable to abstain from dishonoring their gods by fables. But yet these theologues worshipped the gods, and were not worshipped as gods, although the city of the ungodly is wont, I know not how, to set Orpheus over the sacred, or rather sacrilegious, rites of hell. The wife of king Athamas, who was called Ino, and her son Melicertes, perished by throwing themselves into the sea, and were, according to popular belief, reckoned among the gods, like other men of the same times, [among whom were] Castor and Pollux. The Greeks, indeed, called her who was the mother of Melicertes, Leucothea, the Latins, Matuta; but both thought her a goddess. 18.15. During those times the kingdom of Argos came to an end; being transferred to Mycene, from which Agamemnon came, and the kingdom of Laurentum arose, of which Picus son of Saturn was the first king, when the woman Deborah judged the Hebrews; but it was the Spirit of God who used her as His agent, for she was also a prophetess, although her prophecy is so obscure that we could not demonstrate, without a long discussion, that it was uttered concerning Christ. Now the Laurentes already reigned in Italy, from whom the origin of the Roman people is quite evidently derived after the Greeks; yet the kingdom of Assyria still lasted, in which Lampares was the twenty-third king when Picus first began to reign at Laurentum. The worshippers of such gods may see what they are to think of Saturn the father of Picus, who deny that he was a man; of whom some also have written that he himself reigned in Italy before Picus his son; and Virgil in his well-known book says, That race indocile, and through mountains high Dispersed, he settled, and endowed with laws, And named their country Latium, because Latent within their coasts he dwelt secure. Tradition says the golden ages pure Began when he was king. But they regard these as poetic fancies, and assert that the father of Picus was Sterces rather, and relate that, being a most skillful husbandman, he discovered that the fields could be fertilized by the dung of animals, which is called stercus from his name. Some say he was called Stercutius. But for whatever reason they chose to call him Saturn, it is yet certain they made this Sterces or Stercutius a god for his merit in agriculture; and they likewise received into the number of these gods Picus his son, whom they affirm to have been a famous augur and warrior. Picus begot Faunus, the second king of Laurentum; and he too is, or was, a god with them. These divine honors they gave to dead men before the Trojan War. 18.16. Troy was overthrown, and its destruction was everywhere sung and made well known even to boys; for it was signally published and spread abroad, both by its own greatness and by writers of excellent style. And this was done in the reign of Latinus the son of Faunus, from whom the kingdom began to be called Latium instead of Laurentum. The victorious Greeks, on leaving Troy destroyed and returning to their own countries, were torn and crushed by various and horrible calamities. Yet even from among them they increased the number of their gods for they made Diomede a god. They allege that his return home was prevented by a divinely imposed punishment, and they prove, not by fabulous and poetic falsehood, but by historic attestation, that his companions were turned into birds. Yet they think that, even although he was made a god, he could neither restore them to the human form by his own power, nor yet obtain it from Jupiter his king, as a favor granted to a new inhabitant of heaven. They also say that his temple is in the island of Diomed a, not far from Mount Garganus in Apulia, and that these birds fly round about this temple, and worship in it with such wonderful obedience, that they fill their beaks with water and sprinkle it; and if Greeks, or those born of the Greek race, come there, they are not only still, but fly to meet them; but if they are foreigners, they fly up at their heads, and wound them with such severe strokes as even to kill them. For they are said to be well enough armed for these combats with their hard and large beaks. 18.18. Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. 18.21. After Æneas, whom they deified, Latium had eleven kings, none of whom was deified. But Aventinus, who was the twelfth after Æneas, having been laid low in war, and buried in that hill still called by his name, was added to the number of such gods as they made for themselves. Some, indeed, were unwilling to write that he was slain in battle, but said he was nowhere to be found, and that it was not from his name, but from the alighting of birds, that hill was called Aventinus. After this no god was made in Latium except Romulus the founder of Rome. But two kings are found between these two, the first of whom I shall describe in the Virgilian verse: Next came that Procas, glory of the Trojan race. That greatest of all kingdoms, the Assyrian, had its long duration brought to a close in his time, the time of Rome's birth drawing near. For the Assyrian empire was transferred to the Medes after nearly thirteen hundred and five years, if we include the reign of Belus, who begot Ninus, and, content with a small kingdom, was the first king there. Now Procas reigned before Amulius. And Amulius had made his brother Numitor's daughter, Rhea by name, who was also called Ilia, a vestal virgin, who conceived twin sons by Mars, as they will have it, in that way honoring or excusing her adultery, adding as a proof that a she-wolf nursed the infants when exposed. For they think this kind of beast belongs to Mars so that the she-wolf is believed to have given her teats to the infants, because she knew they were the sons of Mars her lord; although there are not wanting persons who say that when the crying babes lay exposed, they were first of all picked up by I know not what harlot, and sucked her breasts first (now harlots were called lup, she-wolves, from which their vile abodes are even yet called lupanaria), and that afterwards they came into the hands of the shepherd Faustulus, and were nursed by Acca his wife. Yet what wonder is it, if, to rebuke the king who had cruelly ordered them to be thrown into the water, God was pleased, after divinely delivering them from the water, to succor, by means of a wild beast giving milk, these infants by whom so great a city was to be founded? Amulius was succeeded in the Latian kingdom by his brother Numitor, the grandfather of Romulus; and Rome was founded in the first year of this Numitor, who from that time reigned along with his grandson Romulus. 18.22. To be brief, the city of Rome was founded, like another Babylon, and as it were the daughter of the former Babylon, by which God was pleased to conquer the whole world, and subdue it far and wide by bringing it into one fellowship of government and laws. For there were already powerful and brave peoples and nations trained to arms, who did not easily yield, and whose subjugation necessarily involved great danger and destruction as well as great and horrible labor. For when the Assyrian kingdom subdued almost all Asia, although this was done by fighting, yet the wars could not be very fierce or difficult, because the nations were as yet untrained to resist, and neither so many nor so great as afterward; forasmuch as, after that greatest and indeed universal flood, when only eight men escaped in Noah's ark, not much more than a thousand years had passed when Ninus subdued all Asia with the exception of India. But Rome did not with the same quickness and facility wholly subdue all those nations of the east and west which we see brought under the Roman empire, because, in its gradual increase, in whatever direction it was extended, it found them strong and warlike. At the time when Rome was founded, then, the people of Israel had been in the land of promise seven hundred and eighteen years. of these years twenty-seven belong to Joshua the Son of Nun, and after that three hundred and twenty-nine to the period of the judges. But from the time when the kings began to reign there, three hundred and sixty-two years had passed. And at that time there was a king in Judah called Ahaz, or, as others compute, Hezekiah his successor, the best and most pious king, who it is admitted reigned in the times of Romulus. And in that part of the Hebrew nation called Israel, Hoshea had begun to reign. 18.23. Some say the Erythr an sibyl prophesied at this time. Now Varro declares there were many sibyls, and not merely one. This sibyl of Erythr certainly wrote some things concerning Christ which are quite manifest, and we first read them in the Latin tongue in verses of bad Latin, and unrhythmical, through the unskillfulness, as we afterwards learned, of some interpreter unknown to me. For Flaccianus, a very famous man, who was also a proconsul, a man of most ready eloquence and much learning, when we were speaking about Christ, produced a Greek manuscript, saying that it was the prophecies of the Erythr an sibyl, in which he pointed out a certain passage which had the initial letters of the lines so arranged that these words could be read in them: ᾿Ιησοῦς Χριστος Θεοῦ υιὸς σωτηρ, which means, Jesus Christ the Son of God, the Saviour. And these verses, of which the initial letters yield that meaning, contain what follows as translated by some one into Latin in good rhythm: Ι Judgment shall moisten the earth with the sweat of its standard, Η Ever enduring, behold the King shall come through the ages, Σ Sent to be here in the flesh, and Judge at the last of the world. Ο O God, the believing and faithless alike shall behold You Υ Uplifted with saints, when at last the ages are ended. Σ Seated before Him are souls in the flesh for His judgment. Χ Hid in thick vapors, the while desolate lies the earth. Ρ Rejected by men are the idols and long hidden treasures; Ε Earth is consumed by the fire, and it searches the ocean and heaven; Ι Issuing forth, it destroys the terrible portals of hell. Σ Saints in their body and soul freedom and light shall inherit; Τ Those who are guilty shall burn in fire and brimstone forever. Ο Occult actions revealing, each one shall publish his secrets; Σ Secrets of every man's heart God shall reveal in the light. Θ Then shall be weeping and wailing, yea, and gnashing of teeth; Ε Eclipsed is the sun, and silenced the stars in their chorus. Ο Over and gone is the splendor of moonlight, melted the heaven, Υ Uplifted by Him are the valleys, and cast down the mountains. Υ Utterly gone among men are distinctions of lofty and lowly. Ι Into the plains rush the hills, the skies and oceans are mingled. Ο Oh, what an end of all things! earth broken in pieces shall perish; Σ . . . . Swelling together at once shall the waters and flames flow in rivers. Σ Sounding the archangel's trumpet shall peal down from heaven, Ω Over the wicked who groan in their guilt and their manifold sorrows. Τ Trembling, the earth shall be opened, revealing chaos and hell. Η Every king before God shall stand in that day to be judged. Ρ Rivers of fire and brimstone shall fall from the heavens. In these Latin verses the meaning of the Greek is correctly given, although not in the exact order of the lines as connected with the initial letters; for in three of them, the fifth, eighteenth, and nineteenth, where the Greek letter Υ occurs, Latin words could not be found beginning with the corresponding letter, and yielding a suitable meaning. So that, if we note down together the initial letters of all the lines in our Latin translation except those three in which we retain the letter Υ in the proper place, they will express in five Greek words this meaning, Jesus Christ the Son of God, the Saviour. And the verses are twenty-seven, which is the cube of three. For three times three are nine; and nine itself, if tripled, so as to rise from the superficial square to the cube, comes to twenty-seven. But if you join the initial letters of these five Greek words, ᾿Ιησοῦς Χριστος Θεοῦ υἰὸς σωτήρ, which mean, Jesus Christ the Son of God, the Saviour, they will make the word ἰχδὺς, that is, fish, in which word Christ is mystically understood, because He was able to live, that is, to exist, without sin in the abyss of this mortality as in the depth of waters. But this sibyl, whether she is the Erythr an, or, as some rather believe, the Cum an, in her whole poem, of which this is a very small portion, not only has nothing that can relate to the worship of the false or feigned gods, but rather speaks against them and their worshippers in such a way that we might even think she ought to be reckoned among those who belong to the city of God. Lactantius also inserted in his work the prophecies about Christ of a certain sibyl, he does not say which. But I have thought fit to combine in a single extract, which may seem long, what he has set down in many short quotations. She says, Afterward He shall come into the injurious hands of the unbelieving, and they will give God buffets with profane hands, and with impure mouth will spit out envenomed spittle; but He will with simplicity yield His holy back to stripes. And He will hold His peace when struck with the fist, that no one may find out what word, or whence, He comes to speak to hell; and He shall be crowned with a crown of thorns. And they gave Him gall for meat, and vinegar for His thirst: they will spread this table of inhospitality. For you yourself, being foolish, have not understood your God, deluding the minds of mortals, but have both crowned Him with thorns and mingled for Him bitter gall. But the veil of the temple shall be rent; and at midday it shall be darker than night for three hours. And He shall die the death, taking sleep for three days; and then returning from hell, He first shall come to the light, the beginning of the resurrection being shown to the recalled. Lactantius made use of these sibylline testimonies, introducing them bit by bit in the course of his discussion as the things he intended to prove seemed to require, and we have set them down in one connected series, uninterrupted by comment, only taking care to mark them by capitals, if only the transcribers do not neglect to preserve them hereafter. Some writers, indeed, say that the Erythr an sibyl was not in the time of Romulus, but of the Trojan War.


Subjects of this text:

subject book bibliographic info
abba Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
ancestral laws, josephus Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 138
atonement, timing of nan
blessing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
body, head Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257
christ, newness in and of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 350
david (king) Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256
death Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
desire Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256
devil Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257
disciple, beloved Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
disciple, of jesus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
disciple, of socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
eschatology Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
essenes, memory for those in future Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 138
fasting Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 89
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
food Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256
god, image of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
halevy, isaac Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256
initiation Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
jesus, christ Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256
jesus Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256, 257
jesus christ, socratic Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
jewish tradition Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
john Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
josephus, on ancestral laws Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 138
last symposium Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
light Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
lords prayer, address of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
lords prayer, form of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
lords prayer, hermeneutics of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
messiah Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
minim stories, in the babylonian talmud, satire and irony in Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 89
miracle Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257
mockery, as part of martyrdom Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 137
mouth Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257
new testament, public readings from Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 35
new testament, rabbinic awareness of Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 35
penitential cycle, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
pharisee Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
plato Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
prayer, addressee of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer, content of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer, form of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer, hermeneutics of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer, of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer, prayerer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prison Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
promise Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
prophecy Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 257
prophet Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
purification Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
quodvultdeus, liber promissionum et praedictorum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 350
r. judah the prince Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 89
rabbis, contacts with the mesopotamian christian community Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 35
ritual, as a mode of cultural transmission between judaism and christianity Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 35
salvation history Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 350
sibylline oracles Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 350
socrates Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241
son, of god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
suffering Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 256, 257
synagogue Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 216
throne of god, hebrews appropriation of' nan
torture, and mockery Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 137
virgil Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 350