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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 20.4-20.6


ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖονThey both ran together. The other disciple outran Peter, and came to the tomb first.


καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν.Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in.


ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον·Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying


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

20 results
1. Hebrew Bible, Genesis, 1.6-1.31 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.12. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.13. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.15. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 1.18. וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.19. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day." 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so." 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good." 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 1.12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good." 1.13. And there was evening and there was morning, a third day." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.15. and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so." 1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars." 1.17. And God set them in the firmament of the heaven to give light upon the earth," 1.18. and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good." 1.19. And there was evening and there was morning, a fourth day." 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good." 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’" 1.23. And there was evening and there was morning, a fifth day." 1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so." 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so." 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day."
2. Hebrew Bible, Psalms, 115.11, 117.24 (9th cent. BCE - 3rd cent. BCE)

115.11. יִרְאֵי יְהוָה בִּטְחוּ בַיהוָה עֶזְרָם וּמָגִנָּם הוּא׃ 115.11. Ye that fear the LORD, trust in the LORD! He is their help and their shield."
3. Hebrew Bible, Judges, 6 (8th cent. BCE - 5th cent. BCE)

4. Hebrew Bible, Zechariah, 1.9, 1.12-1.17 (5th cent. BCE - 4th cent. BCE)

1.9. וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃ 1.12. וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 1.13. וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃ 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.15. וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 1.9. Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’" 1.12. Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?" 1.13. And the LORD answered the angel that spoke with me with good words, even comforting words—" 1.14. so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;" 1.15. and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil." 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem." 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’"
5. Anon., 1 Enoch, 6.7, 8.3-8.4, 69.1 (3rd cent. BCE - 2nd cent. BCE)

6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 69.1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth. 69.1. eternity and until this day. For men were not created for such a purpose, to give confirmation
6. New Testament, 1 John, 1.1-1.3, 2.22-2.23, 4.2-4.3, 4.7-4.21, 5.6 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.14. We have seen and testify that the Father has sent the Son as the Savior of the world. 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.19. We love Him, because he first loved us. 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. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood.
7. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE)

8. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

9. New Testament, Acts, 1.1-1.11, 2.32-2.33, 3.1-3.10, 4.1-4.22, 8.14-8.25 (1st cent. CE - 2nd cent. CE)

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach 1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 4.5. It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem. 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 4.8. Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved! 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 4.14. Seeing the man who was healed standing with them, they could say nothing against it. 4.15. But when they had commanded them to go aside out of the council, they conferred among themselves 4.16. saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name. 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.19. But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves 4.20. for we can't help telling the things which we saw and heard. 4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 4.22. For the man was more than forty years old, on whom this miracle of healing was performed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.
10. New Testament, Colossians, 3.1 (1st cent. CE - 1st cent. CE)

3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
11. New Testament, Galatians, 2.9 (1st cent. CE - 1st cent. CE)

2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
12. New Testament, Philippians, 2.6-2.7, 4.1 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved.
13. New Testament, John, 2.4, 2.22, 3.34, 3.35, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 11, 11.1-12.8, 11.5, 11.25, 11.26, 11.35, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 13, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 14, 14.8, 15, 16, 17, 18, 18.15, 18.16, 18.33, 19, 19.9, 19.14, 19.25, 19.26, 19.27, 19.30, 19.33, 19.34, 19.35, 19.40, 19.41, 19.42, 20, 20.1, 20.2, 20.3, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 21, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 21.17, 21.18, 21.19, 21.20, 21.21, 21.22, 21.23, 21.24, 21.25 (1st cent. CE - 1st cent. CE)

14. New Testament, Luke, 1.26, 1.38, 2.19, 2.51, 5.10, 7.11-7.17, 7.36-7.50, 8.2-8.3, 8.21, 8.51, 9.28, 10.42, 11.27, 13.11-13.17, 19.9, 20.1-20.23, 22.8, 23.49, 24.1-24.53 (1st cent. CE - 1st cent. CE)

1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 2.19. But Mary kept all these sayings, pondering them in her heart. 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. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.27. It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you! 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 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. 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 23.49. All his acquaintances, and the women who followed with him from Galilee, stood at a distance, watching these things. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 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. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
15. New Testament, Mark, 1.16-1.20, 1.29-1.31, 3.16-3.17, 3.34, 5.23-5.43, 7.25-7.30, 9.2, 10.35-10.41, 13.3, 14.3-14.9, 14.50, 15.40, 16.1-16.8 (1st cent. CE - 1st cent. CE)

1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 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. 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.50. They all left him, and fled. 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.
16. New Testament, Matthew, 4.21, 7.7, 17.1, 26.6-26.13, 26.56, 28.1-28.10, 28.13 (1st cent. CE - 1st cent. CE)

4.21. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her. 26.56. But all this has happened, that the Scriptures of the prophets might be fulfilled."Then all the disciples left him, and fled. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.13. saying, "Say that his disciples came by night, and stole him away while we slept.
17. Irenaeus, Refutation of All Heresies, 1.1.1, 1.2.5-1.2.6, 1.30.6, 1.30.12-1.30.14 (2nd cent. CE - 3rd cent. CE)

18. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר 16b. bhehimself bshould stumbleby showing favoritism to Benjamin? bAs Rava bar Meḥaseyya saidthat bRav Ḥama bar Gurya saidthat bRav said: Due tothe weight of btwo sela of fine wool that Jacobgave to Joseph, which he badded towhat he gave bJoseph beyondwhat he gave bthe rest of his brothers,as he made him his special coat, bthe story progressed and our forefathers went down to Egypt.How then could Joseph have displayed similar favoritism toward Benjamin? bRabbi Binyamin bar Yefet said: Hewas not showing favoritism. Rather, he bintimated to him that a descendant was destined to issue from him who would go out from the presence of the kingwearing bfive royal garments, as it is stated: “And Mordecai went forthfrom the presence of the king bin royal apparel of sky blueand white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b“And he fell on his brother Benjamin’s neck [ itzavarei/b] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word itzavareiis plural, meaning necks: bHow many necks did Benjamin have,such that the verse should use the plural itzavareirather than the singular itzavar /i? bRabbi Elazar said:This intimates bthatJoseph bcried over the two Temples that were destined to be in thetribal bterritory of Benjamin and were destined to be destroyed.The same verse continues: b“And Benjamin wept on his neck”(Genesis 45:14); bhe cried over the tabernacle of Shiloh that was destined to be in thetribal bterritory of Joseph and was destined to be destroyed. /b,The verse states: b“And behold, your eyes see, and the eyes of my brother Benjamin”(Genesis 45:12). bRabbi Elazar said:Joseph bsaid tohis brothers as follows: bJust as Icertainly bharbor noresentment bin my heart toward my brother Benjamin, for he was noteven bpresent when I was sold, so too, I harbor noresentment btoward you.The verse continues: b“That it is my mouth [ iki fi /i] that speaks to you”(Genesis 45:12), i.e., bAs my mouth [ ikefi /i] is, so is my heart. /b,The verse states: b“And to his father he sent after this manner ten donkeys laden with the good things of Egypt”(Genesis 45:23). The Gemara asks: bWhat are “the good things of Egypt”that are mentioned but not specified here? bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b,Following Jacob’s death, it states concerning Joseph: b“And his brothers even went and fell down before him”(Genesis 50:18). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: Thisexplains the folk saying bthat people say: When the fox is in its hour, bow down to it,i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph ba fox? What, was he inferior to his brotherssuch that in relation to them you call him a fox? bRather, if such a statement was stated, it was stated as follows,not in connection with this verse, but rather in connection with a different verse. The verse states: b“And Israel bowed himself upon the head of the bed”(Genesis 47:31). With regard to this, bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: When the fox is in its hour, bow down to it,as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b“And he comforted them and spoke to their hearts”(Genesis 50:21). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said:This bteaches that he spoke to them words that are acceptable to the heart,and alleviated their fears. This is what he said: bIf ten lights could not put out one light,as all of you were unable to do me harm, bhow can one light put out ten lights? /b,§ The Gemara returns to its explanation of the Megilla. The verse states: b“The Jews had light and gladness, and joy and honor”(Esther 8:16). bRav Yehuda said: “Light”; thisis referring to the bTorahthat they once again studied. bAnd similarly it says: “For the mitzva is a lamp and the Torah is light”(Proverbs 6:23). b“Gladness” [ isimḥa /i]; thisis referring to bthe Festivalsthat they once again observed. bAnd similarly it says: “And you shall be glad [ ivesamakhta /i] on your Festival”(Deuteronomy 16:14). b“Joy” [ isasson /i]; thisis referring to bcircumcision,as they once again circumcised their sons. bAnd similarly it says: “I rejoice [ isas /i] at Your word”(Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b“Honor”; this isreferring to bphylacteries,which they once again donned. bAnd similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you”(Deuteronomy 28:10). bAnd it was taughtin a ibaraita /i: bRabbi Eliezer the Great said: Thisis referring to bthe phylacteries worn on the head.Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. bAnd Parshandatha… /band Vaizatha, bthe ten sons of Haman”(Esther 9:6–10). bRav Adda from Jaffa said:When reading the Megilla, the names of bthe ten sons of Haman andthe word b“ten” must be said in one breath. What is the reasonfor this? It is that btheir souls all departed together. Rabbi Yoḥa said:The letter ivavinthe name b“Vaizatha”is a lengthened ivavand bmust be elongated as a pole, like a steering oar of a ship [ iliberot /i]. What is the reasonfor this? To indicate that bthey were all hanged on one pole. /b, bRabbi Ḥanina bar Pappa saidthat bRabbi Sheila, a man of the village of Timarta, interpreteda verse bhomiletically: Allof bthe songsin the Bible bare writtenin the form of ba half brick arranged upon a whole brick and a whole brick arranged upon a half brick,i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. bThis is the principle for all songs in the Bible exceptfor bthis song,referring to the list of Haman’s sons, bandthe song listing bthe kings of Canaanwho were defeated by Joshua. These two songs are written in the form of ba half brick arranged upon a half brick and a whole brick arranged upon a whole brick,i.e., one stitch of text over another, and one blank space over another. bWhat is the reasonthat these two songs are written in this anomalous fashion? bSo that they should never rise from their downfall.Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b“And the king said to Esther the queen: The Jews have slainand destroyed five hundred men bin Shushan the capital,and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). bRabbi Abbahu said: This teaches that an angel came and slapped him on his mouth,so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b“But when she came before the king, he said with a letter”(Esther 9:25). Why does it say: b“He said”? It should have said: “She said,”as it was Esther who changed the decree. bRabbi Yoḥa said: She said toAhasuerus: bLet it be said byword of bmouth,indicating that bthat which is written in the lettershould also be ordered verbally.,With regard to what is stated: b“Words of peace and truth”(Esther 9:30), bRabbi Tanḥum said, and some saythat bRabbi Asisaid: This bteaches thata Megilla scroll brequires scoring,i.e., that the lines for the text must be scored onto the parchment, bas the Torah itself,i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. bAnd the decree of Esther confirmedthese matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b“the decree of Esther” indeedconfirmed these matters of Purim, but b“the matters of the fasts”did bnot?But didn’t the fasts also contribute to the miracle? bRabbi Yoḥa said:These two verses, b“The matters of the fastsand their cry. bAnd the decree of Esther confirmed these matters of Purim,”should be read as one.,The verse states: b“For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren”(Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b“By the majority of his brethren,” but not by all his brethren.This bteaches that somemembers bof the Sanhedrin parted from him,because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., bRav Yosef said: Studying Torah is greater than saving lives, as initially,when listing the Jewish leaders who came to Eretz Yisrael, bMordecai was mentioned after fourother people, bbut at the endhe was listed bafter five.This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: bAt first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan”(Ezra 2:2); bbut in the endin a later list bit is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan”(Nehemiah 7:7)., bRav said, and some saythat bRav Shmuel bar Martasaid: bStudying Torah is greaterand more important bthan building the Temple.A proof of this is that bfor as long as Baruch ben Neriah was alivein Babylonia, bEzra,who was his disciple, bdid not leave him and go upto Eretz Yisrael to build the Temple., bRabba saidthat bRav Yitzḥak bar Shmuel bar Marta said: Studying Torah isgreater and bmoreimportant bthan honoring one’s father and mother,and a proof of this is bthat for all those years that our father Jacob spent in the house of Eberand studied Torah there bhe was not punishedfor having neglected to fulfill the mitzva of honoring one’s parents. bAs the Master said: /b
19. Nag Hammadi, On The Origin of The World, 115.19-115.20, 115.28-115.33 (3rd cent. CE - 3rd cent. CE)

20. Anon., Gospel of Peter, 50



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech Allison, 4 Baruch (2018) 267
abraham Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
acts, canonical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
andrew Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
angel Allison, 4 Baruch (2018) 267
apostle, apostles Robbins et al., The Art of Visual Exegesis (2017) 407, 410
apostles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
archangel, guardian, as Allison, 4 Baruch (2018) 267
archangel, lord, of the Allison, 4 Baruch (2018) 267
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
aristotle Robbins et al., The Art of Visual Exegesis (2017) 410
ascent, ascension Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
augustine Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
authority of jesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
baptism, of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
beloved disciple, the Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355, 360
beloved disciple Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 212; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
blending of narrative voices/worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
blessing Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
body Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
canonical Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
cantor Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
catholic, diocese of stockholm Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
catholic, scholars Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
christmas Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
christology, adam/image- Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
christology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
church of sweden Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
cognition Robbins et al., The Art of Visual Exegesis (2017) 410
congregations, in uppsala Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
council, vatican ii Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
crucifixion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
death Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 212; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
death of jesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
descent, of christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
descent, of sophia/wisdom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
disciples Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
easter Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
ecumenical, communities Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
empty tomb Robbins et al., The Art of Visual Exegesis (2017) 407, 410
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176, 273, 274
enthymesis Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
evils Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
eyewitness Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
faith Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
galilee Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 274
glossa ordinaria et interlinearis Robbins et al., The Art of Visual Exegesis (2017) 407, 410
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
gospel of mary Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 178
gospels, canonical Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355, 360
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
incarnation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
isaac Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jacob Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
james, brother of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
james, brother of john Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
jerusalem, church Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jerusalem, city Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
jesus, anointing of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355
jesus, historical Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355, 360
jesus, miracles of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355
jesus, passion of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 360
jesus, resurrection of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 360
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176, 273, 274
jesus, tomb of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 360
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
jewish-christian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
joanna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
johannine community, schismatics/secessionists Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 274
johannine community Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 274
john, elder Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
john, evangelist/son of zebedee Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
john, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355, 360; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
john (the baptist) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
jordan Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
judas, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 360
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
last supper Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 360
lazarus Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355
lent Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
life, spirit/breath of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
liturgy, liturgical Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203
logos, valentinian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
love, beloved disciple Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
love, concept Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
love Robbins et al., The Art of Visual Exegesis (2017) 410; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
luke-acts Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
making present Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
man (anthropos) barbelo, second man/son of man Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
man (anthropos) barbelo, third man (title) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
martha (sister of mary) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 212; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
mary (mother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary magdalene Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary magdalene (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 99
mary of bethany Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary of james Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mercy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
metalepsis, ontological Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
monastic, community Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
moses Allison, 4 Baruch (2018) 267
narration, first person Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
narrative metalepsis Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
narrative pathology Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
narratives Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102
nous, faculty Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
papias Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 274
parable Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
passion Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
passion of christ Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
patristics\t Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
paul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176, 273
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
peter, apostle Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101, 102; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273
peter Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 212; Roukema, Jesus, Gnosis and Dogma (2010) 99
peter (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
philip Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
pilate Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
pliny the younger Levine Allison and Crossan, The Historical Jesus in Context (2006) 367
pneuma, see also spirit Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
priests, lutheran Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
psalms Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
psalter Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
ptolemaeus, ptolemaean valentinian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
raising of lazarus, sources for Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
raising of lazarus and resurrection of jesus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
resurrection Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 355; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201, 203; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
rhetoric(al) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
sabbath Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
salome (disciple of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176, 273, 274
salvation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
samaritan Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
savior, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
scriptures Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 201
senses Robbins et al., The Art of Visual Exegesis (2017) 410
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176, 273, 274
sight Robbins et al., The Art of Visual Exegesis (2017) 410
signs Robbins et al., The Art of Visual Exegesis (2017) 407, 410
singing, liturgical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
sixty-six years Allison, 4 Baruch (2018) 267
songs, from taizé Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
sound Robbins et al., The Art of Visual Exegesis (2017) 410
source-critical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
sources for' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 43
spirit, divine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
st. ansgar, uppsala Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
subversion/subversive Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
swedish Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
synoptics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273, 274
taizé Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
teachers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
thomas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 99
tomb, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 101
tomb Allison, 4 Baruch (2018) 267
trajan Levine Allison and Crossan, The Historical Jesus in Context (2006) 367
travels, between worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 102
triad Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
typology, typological Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203
uppsala university Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 19
valentinus, valentinians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176
women, position of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
yohanan ben matya Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
zacchaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
zoe, zoe-eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 176