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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 2.12-2.13


ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.


Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς.The Passover of the Jews was at hand, and Jesus went up to Jerusalem.


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

28 results
1. Hebrew Bible, Exodus, 12.42 (9th cent. BCE - 3rd cent. BCE)

12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations."
2. Hebrew Bible, Genesis, 2.1-2.2 (9th cent. BCE - 3rd cent. BCE)

2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ 2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.1. And the heaven and the earth were finished, and all the host of them." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made."
3. Hebrew Bible, Psalms, 51 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Isaiah, 40.9, 52.7, 60.6, 61.1 (8th cent. BCE - 5th cent. BCE)

40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 60.6. שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’" 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 60.6. The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;"
5. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, 1 Chronicles, 11.1-11.4 (5th cent. BCE - 3rd cent. BCE)

11.1. וַיִּקָּבְצוּ כָל־יִשְׂרָאֵל אֶל־דָּוִיד חֶבְרוֹנָה לֵאמֹר הִנֵּה עַצְמְךָ וּבְשָׂרְךָ אֲנָחְנוּ׃ 11.1. וְאֵלֶּה רָאשֵׁי הַגִּבּוֹרִים אֲשֶׁר לְדָוִיד הַמִּתְחַזְּקִים עִמּוֹ בְמַלְכוּתוֹ עִם־כָּל־יִשְׂרָאֵל לְהַמְלִיכוֹ כִּדְבַר יְהוָה עַל־יִשְׂרָאֵל׃ 11.2. וְאַבְשַׁי אֲחִי־יוֹאָב הוּא הָיָה רֹאשׁ הַשְּׁלוֹשָׁה וְהוּא עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ מֵאוֹת חָלָל ולא־[וְלוֹ־] שֵׁם בַּשְּׁלוֹשָׁה׃ 11.2. גַּם־תְּמוֹל גַּם־שִׁלְשׁוֹם גַּם בִּהְיוֹת שָׁאוּל מֶלֶךְ אַתָּה הַמּוֹצִיא וְהַמֵּבִיא אֶת־יִשְׂרָאֵל וַיֹּאמֶר יְהוָה אֱלֹהֶיךָ לְךָ אַתָּה תִרְעֶה אֶת־עַמִּי אֶת־יִשְׂרָאֵל וְאַתָּה תִּהְיֶה נָגִיד עַל עַמִּי יִשְׂרָאֵל׃ 11.3. וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם דָּוִיד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִיד לְמֶלֶךְ עַל־יִשְׂרָאֵל כִּדְבַר יְהוָה בְּיַד־שְׁמוּאֵל׃ 11.3. מַהְרַי הַנְּטֹפָתִי חֵלֶד בֶּן־בַּעֲנָה הַנְּטוֹפָתִי׃ 11.4. וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃ 11.4. עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃ 11.1. Then all Israel gathered themselves to David unto Hebron, saying: ‘Behold, we are thy bone and thy flesh." 11.2. In times past, even when Saul was king, it was thou that didst lead out and bring in Israel; and the LORD thy God said unto thee: Thou shalt feed My people Israel, and thou shalt be prince over My people Israel.’" 11.3. So all the elders of Israel came to the king to Hebron; and David made a covet with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by the hand of Samuel." 11.4. And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there."
7. Hebrew Bible, Daniel, 8, 7 (2nd cent. BCE - 2nd cent. BCE)

8. Septuagint, Ecclesiasticus (Siracides), 47.11 (2nd cent. BCE - 2nd cent. BCE)

47.11. The Lord took away his sins,and exalted his power for ever;he gave him the covet of kings and a throne of glory in Israel.
9. Septuagint, Wisdom of Solomon, 47.11 (2nd cent. BCE - 1st cent. BCE)

10. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)

3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it."
11. New Testament, 1 John, 2.1, 2.7, 2.18-2.19, 3.2, 3.10, 3.14-3.16, 3.21, 4.1, 4.7, 4.11, 4.20-4.21, 5.16 (1st cent. CE - 1st cent. CE)

2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.21. Beloved, if our hearts don't condemn us, we have boldness toward God; 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this.
12. New Testament, 2 John, 12 (1st cent. CE - 2nd cent. CE)

13. New Testament, 3 John, 14 (1st cent. CE - 2nd cent. CE)

14. New Testament, 2 Corinthians, 11.7 (1st cent. CE - 1st cent. CE)

15. New Testament, 2 Timothy, 4.5 (1st cent. CE - 1st cent. CE)

4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.
16. New Testament, Acts, 1.5, 1.15, 2.41, 5.7, 8.1, 9.19, 9.23, 9.37, 10.48, 11.27, 13.31, 16.18, 16.33, 19.34, 21.8, 22.13 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 5.7. About three hours later, his wife, not knowing what had happened, came in. 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 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. 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians! 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him.
17. New Testament, Ephesians, 4.11 (1st cent. CE - 1st cent. CE)

4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
18. New Testament, Romans, 1.1, 2.16, 15.16, 16.25 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.
19. New Testament, John, 1.1-1.28, 1.39-1.41, 2.1-2.11, 2.13-2.25, 3.1-3.3, 3.5, 3.19-3.22, 4.1-4.31, 4.34, 4.39-4.42, 4.44, 4.46-4.54, 5.1-5.9, 5.15, 5.35, 6.1, 6.8, 7.1-7.10, 7.14, 7.24, 8.32-8.33, 9.1-9.41, 10.1, 10.40, 11.1-11.39, 11.54-11.55, 12.1-12.8, 12.12, 12.20, 14.8-14.9, 16.20, 19.25-19.27, 19.34, 20.17, 20.19, 21.11 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 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: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things? 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 2.24. But Jesus didn't trust himself to them, because he knew everyone 2.25. and because he didn't need for anyone to testify concerning man; for he himself knew what was in man. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 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. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 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. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 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. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 4.44. For Jesus himself testified that a prophet has no honor in his own country. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 7.3. His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 7.5. For even his brothers didn't believe in him. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.7. The world can't hate you, but it hates me, because I testify about it, that its works are evil. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 7.9. Having said these things to them, he stayed in Galilee. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.24. Don't judge according to appearance, but judge righteous judgment. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 9.23. Therefore his parents said, "He is of age. Ask him. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.26. They said to him again, "What did he do to you? How did he open your eyes? 9.27. He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you? 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 9.40. Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind? 9.41. Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 10.1. Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 11.55. Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.20. Now there were certain Greeks among those that went up to worship at the feast. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 16.20. Most assuredly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. 19.25. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 19.27. Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn.
20. New Testament, Luke, 1.19, 1.24-1.25, 1.39, 2.1, 2.10, 2.38, 2.41-2.52, 3.18, 4.2, 4.16-4.17, 4.31, 4.43, 5.17, 6.12, 7.21, 8.1, 8.22, 9.12, 9.36-9.37, 9.51, 10.21, 13.31, 14.17, 15.13, 16.16, 19.42, 19.45-19.48, 20.19, 22.14, 22.59, 24.33 (1st cent. CE - 1st cent. CE)

1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 3.18. Then with many other exhortations he preached good news to the people 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.16. 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 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 19.47. He was teaching daily in the temple, but the chief priests and the scribes and the leading men among the people sought to destroy him. 19.48. They couldn't find what they might do, for all the people hung on to every word that he said. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 22.14. When the hour had come, he sat down with the twelve apostles. 22.59. After about one hour passed, another confidently affirmed, saying, "Truly this man also was with him, for he is a Galilean! 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them
21. New Testament, Mark, 1.1, 1.9, 1.14, 1.21-1.45, 2.1, 3.20-3.35, 4.35, 8.1, 11.15-11.19, 14.37 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 11.19. When evening came, he went out of the city. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour?
22. New Testament, Matthew, 3.1, 4.23, 8.13, 9.22, 9.35, 13.1, 15.28, 17.18, 18.1, 20.12, 21.12-21.17, 22.23, 24.14, 26.40, 26.55 (1st cent. CE - 1st cent. CE)

3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 13.1. On that day Jesus went out of the house, and sat by the seaside. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 21.16. and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' 21.17. He left them, and went out of the city to Bethany, and lodged there. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.55. In that hour Jesus said to the multitudes, "Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn't arrest me.
23. Irenaeus, Refutation of All Heresies, 4.6.1 (2nd cent. CE - 3rd cent. CE)

24. Justin, First Apology, 46 (2nd cent. CE - 2nd cent. CE)

46. But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say He taught; and should cry out against us as though all men who were born before Him were irresponsible - let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Aias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent.
25. Tertullian, Apology, 21 (2nd cent. CE - 3rd cent. CE)

21. But having asserted that our religion is supported by the writings of the Jews, the oldest which exist, though it is generally known, and we fully admit that it dates from a comparatively recent period - no further back indeed than the reign of Tiberius- a question may perhaps be raised on this ground about its standing, as if it were hiding something of its presumption under shadow of an illustrious religion, one which has at any rate undoubted allowance of the law, or because, apart from the question of age, we neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days, nor even in their well-known bodily sign, nor in the possession of a common name, which surely behooved to be the case if we did homage to the same God as they. Then, too, the common people have now some knowledge of Christ, and think of Him as but a man, one indeed such as the Jews condemned, so that some may naturally enough have taken up the idea that we are worshippers of a mere human being. But we are neither ashamed of Christ - for we rejoice to be counted His disciples, and in His name to suffer - nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ's divinity. In former times the Jews enjoyed much of God's favour, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit His favor and avoid His displeasure. But how deeply they have sinned, puffed up to their fall with a false trust in their noble ancestors, turning from God's way into a way of sheer impiety, though they themselves should refuse to admit it, their present national ruin would afford sufficient proof. Scattered abroad, a race of wanderers, exiles from their own land and clime, they roam over the whole world without either a human or a heavenly king, not possessing even the stranger's right to set so much as a simple footstep in their native country. The sacred writers withal, in giving previous warning of these things, all with equal clearness ever declared that, in the last days of the world, God would, out of every nation, and people, and country, choose for Himself more faithful worshippers, upon whom He would bestow His grace, and that indeed in ampler measure, in keeping with the enlarged capacities of a nobler dispensation. Accordingly, He appeared among us, whose coming to renovate and illuminate man's nature was pre-announced by God- I mean Christ, that Son of God. And so the supreme Head and Master of this grace and discipline, the Enlightener and Trainer of the human race, God's own Son, was announced among us, born - but not so born as to make Him ashamed of the name of Son or of His paternal origin. It was not His lot to have as His father, by incest with a sister, or by violation of a daughter or another's wife, a god in the shape of serpent, or ox, or bird, or lover, for his vile ends transmuting himself into the gold of Danaus. They are your divinities upon whom these base deeds of Jupiter were done. But the Son of God has no mother in any sense which involves impurity; she, whom men suppose to be His mother in the ordinary way, had never entered into the marriage bond. But, first, I shall discuss His essential nature, and so the nature of His birth will be understood. We have already asserted that God made the world, and all which it contains, by His Word, and Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos- that is, the Word and Reason - as the Creator of the universe. For Zeno lays it down that he is the creator, having made all things according to a determinate plan; that his name is Fate, and God, and the soul of Jupiter, and the necessity of all things. Cleanthes ascribes all this to spirit, which he maintains pervades the universe. And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun - there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence- in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ. Receive meanwhile this fable, if you choose to call it so - it is like some of your own - while we go on to show how Christ's claims are proved, and who the parties are with you by whom such fables have been set a going to overthrow the truth, which they resemble. The Jews, too, were well aware that Christ was coming, as those to whom the prophets spoke. Nay, even now His advent is expected by them; nor is there any other contention between them and us, than that they believe the advent has not yet occurred. For two comings of Christ having been revealed to us: a first, which has been fulfilled in the lowliness of a human lot; a second, which impends over the world, now near its close, in all the majesty of Deity unveiled; and, by misunderstanding the first, they have concluded that the second - which, as matter of more manifest prediction, they set their hopes on - is the only one. It was the merited punishment of their sin not to understand the Lord's first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding - of the use of eyes and ears. Isaiah 6:10 As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed - expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit, - that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner's work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives. Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven, - a fact more certain far than the assertions of your Proculi concerning Romulus. All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning C sar, who was at the time Tiberius. Yes, and the C sars too would have believed on Christ, if either the C sars had not been necessary for the world, or if Christians could have been C sars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero's cruel sword sowed the seed of Christian blood at Rome. Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, We worship God through Christ. Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Mus us at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles.
26. Nag Hammadi, The Gospel of Philip, 58.5-58.10 (3rd cent. CE - 3rd cent. CE)

27. Origen, Commentary On John, 13.59 (3rd cent. CE - 3rd cent. CE)

28. Augustine, In Evangelium Joannis Tractatus Cxxiv, 10.7 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
adam Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
adelphä Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
andrew Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
angels Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
anointing, narrative of the Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
archaeology of class, elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
archaeology of class, non-elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
ausonius of bordeaux, christian identity of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
ausonius of bordeaux, gryphus ternarii numeri Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
ausonius of bordeaux, paschal verses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
ausonius of bordeaux Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
authority of ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
baptism, of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
baptism, postponing Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 142
baptism, rebaptism Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 142
bathsheba Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
birth Robbins et al., The Art of Visual Exegesis (2017) 113
blend, blends Robbins et al., The Art of Visual Exegesis (2017) 113
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
body (human), as instrument Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
body (human) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
body of sin, of christ Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
born, newborn, firstborn, second-born Robbins et al., The Art of Visual Exegesis (2017) 113, 137
cana Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
canon (scriptural), canonical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
census Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
christ, as the king Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
christ Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
christology, possessionist/separation Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
christology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
circumcised, circumcision (of christ) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
cognition Robbins et al., The Art of Visual Exegesis (2017) 137
controversy, interpretation Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
creation, created or originated things Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
creator Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
cultural context Robbins et al., The Art of Visual Exegesis (2017) 113
darkness Robbins et al., The Art of Visual Exegesis (2017) 113
david, his kingship Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
david, his sin Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
david, his story Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
demographics Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 76
donatists, donatism Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 142
easter (liturgical season) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
eden Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
ephesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
essenes Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
eucharist Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
feast Robbins et al., The Art of Visual Exegesis (2017) 113
festival Robbins et al., The Art of Visual Exegesis (2017) 113
forgiveness Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
galilee Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of john, johannine spirituality Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospels Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
gratian (emperor) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
heresy, heretics, heretical Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
herodian palaces Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
ideological Robbins et al., The Art of Visual Exegesis (2017) 137
incarnation Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
integration Robbins et al., The Art of Visual Exegesis (2017) 113
integration networks Robbins et al., The Art of Visual Exegesis (2017) 113
israelites Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
jerusalem, temple Crabb, Luke/Acts and the End of History (2020) 349
jerusalem, upper city Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
jerusalem Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
jesus, brothers of Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 224
jesus, choosing of the twelve Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 224
jesus, mother of Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 224
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
jesus (christ) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
jesus christ Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
jesus in manichaeism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
johannine community, schismatics/secessionists Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
johannine community Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
john, baptist Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
john (apostle) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
journey, heavenly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
judaea\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
kingdom of god Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
kingship Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
latin christian poetry, ausonius of bordeaux Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
latin christian poetry, christian identity of poets, determining Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
latin christian poetry, prudentius Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
latin christian poetry Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
lectionary manuscripts Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 370
lent, lenten Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 142
lent (liturgical season) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
life expectancy Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 76
light Robbins et al., The Art of Visual Exegesis (2017) 113
literacy Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 76
liturgical collections (roman catholic) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
marius victorinus (emperor) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
mary, mother of jesus Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 76
mary (mother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
mary magdalene, mother Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
matter (ïlh) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
metaphor Robbins et al., The Art of Visual Exegesis (2017) 113
moses Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
mountains Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
myth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
narrative Robbins et al., The Art of Visual Exegesis (2017) 137
network, networks Robbins et al., The Art of Visual Exegesis (2017) 113
new testament, on jesus family Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 76
new testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
nn. Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
of jesus Crabb, Luke/Acts and the End of History (2020) 349
old testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
ordinary time (liturgical season) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
pagans, paganism Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 142
pain Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
paradise, pardes Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
passion Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
perception Robbins et al., The Art of Visual Exegesis (2017) 113
periodisation of history Crabb, Luke/Acts and the End of History (2020) 349
peter Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
pharisees Robbins et al., The Art of Visual Exegesis (2017) 113, 137
pilate Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 369
place, holy places Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
pottery, eastern terra sigillata a (esa) Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
pre‐existence, of christ Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 369
priest Robbins et al., The Art of Visual Exegesis (2017) 113
principles (érxæ) (first) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
progressive texture Robbins et al., The Art of Visual Exegesis (2017) 137
prudentius Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 379
qumran Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
repentance Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
repetitive lexica Robbins et al., The Art of Visual Exegesis (2017) 113
resurrection, of jesus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 369
resurrection, resurrected Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
resurrection Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
reveal, revelation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
revelation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
sanctuary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
scriptures, bible Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
see also raising of lazarus, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
sight Robbins et al., The Art of Visual Exegesis (2017) 137
sin Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
sinai Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
sing, song Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 117
sinner Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
stone vessels, hand-carved Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
stone vessels, lathe-turned' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
stone vessels Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210
stranger Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
suffering of christ Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 369
synagogue Robbins et al., The Art of Visual Exegesis (2017) 137; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
synaxarion readings Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 370
tabernacle, tabernacles Robbins et al., The Art of Visual Exegesis (2017) 113
temple (in jerusalem) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
temple ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225
temporal terminology\n, ἡμέρα Crabb, Luke/Acts and the End of History (2020) 349
testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
tiberius Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 369
topical fields Robbins et al., The Art of Visual Exegesis (2017) 113
transfiguration Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 383
type david-christ Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
uriah the hittite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535
virgin birth Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 54
visible, invisible Robbins et al., The Art of Visual Exegesis (2017) 137
wisdom, jewish Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 262
womb. see also empty womb Robbins et al., The Art of Visual Exegesis (2017) 113
women as disciples Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27