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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 3.22


Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν.After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized.


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

23 results
1. Hebrew Bible, Genesis, 15.6, 18.19, 20.5 (9th cent. BCE - 3rd cent. BCE)

15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ 20.5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 15.6. And he believed in the LORD; and He counted it to him for righteousness." 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" 20.5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’"
2. Hebrew Bible, Isaiah, 6 (8th cent. BCE - 5th cent. BCE)

3. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)

4. Dead Sea Scrolls, Community Rule, 8.17 (2nd cent. BCE - 1st cent. CE)

5. Hebrew Bible, Daniel, 8, 7 (2nd cent. BCE - 2nd cent. BCE)

6. Anon., Didache, 7.1-7.3 (1st cent. CE - 2nd cent. CE)

7. Josephus Flavius, Jewish Antiquities, 18.116-18.119 (1st cent. CE - 1st cent. CE)

18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.
8. Mishnah, Keritot, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. There are four persons who require a ceremony of atonement, and there are four who bring a sacrifice for willful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the zav, the zavah, the woman who gave birth and the metzora. Rabbi Eliezer ben Jacob said: also a convert is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the nazirite with reference to wine, haircutting and uncleanness."
9. Mishnah, Miqvaot, 1 (1st cent. CE - 3rd cent. CE)

10. New Testament, 1 Corinthians, 5.11, 6.9-6.11 (1st cent. CE - 1st cent. CE)

5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.
11. New Testament, 2 Corinthians, 4.4, 12.21 (1st cent. CE - 1st cent. CE)

12. New Testament, Acts, 1, 2.38, 2.42, 5.16, 8.7, 8.16, 18.24-19.7, 19.3 (1st cent. CE - 2nd cent. CE)

13. New Testament, Apocalypse, 18.2 (1st cent. CE - 1st cent. CE)

18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird!
14. New Testament, Galatians, 5.16-5.26 (1st cent. CE - 1st cent. CE)

5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another.
15. New Testament, Hebrews, 6.2, 9.10, 10.22 (1st cent. CE - 1st cent. CE)

6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water
16. New Testament, Romans, 1.24, 6.1-6.14, 8.2-8.9, 16.4 (1st cent. CE - 1st cent. CE)

1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles.
17. New Testament, John, 1.6-1.9, 1.20, 1.31-1.41, 2.1, 2.12-2.13, 3.1-3.21, 3.23-3.26, 3.31-3.36, 4.1-4.3, 4.20, 4.22, 4.25, 4.44, 4.46, 4.54, 5.1, 5.33-5.36, 6.1, 6.21, 6.39, 6.44, 7.1-7.2, 7.8, 7.10, 7.14, 10.1, 10.40-10.41, 11.1, 11.7-11.17, 11.22, 11.24, 11.54-11.55, 12.12, 12.20, 12.24, 12.32, 17.4-17.6, 17.9, 17.11, 17.13-17.16, 17.18, 17.21, 17.23-17.25, 20.17, 21.8-21.9, 21.11 (1st cent. CE - 1st cent. CE)

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. 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 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. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 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. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 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! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son 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. 3.23. John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. 3.24. For John was not yet thrown into prison. 3.25. There arose therefore a questioning on the part of John's disciples with some Jews about purification. 3.26. They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him. 3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 3.32. What he has seen and heard, of that he testifies; and no one receives his witness. 3.33. He who has received his witness has set his seal to this, that God is true. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 3.35. The Father loves the Son, and has given all things into his hand. 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him. 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. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 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. 4.44. 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. 4.54. 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. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 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. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 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. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 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. 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. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 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. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 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. 12.12. 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. 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.32. And I, if I am lifted up from the earth, will draw all people to myself. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.6. I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 17.9. I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.13. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.18. As you sent me into the world, even so I have sent them into the world. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 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.
18. New Testament, Luke, 2.22, 3.10-3.14, 3.16, 3.18, 4.42, 5.16, 6.12, 7.18-7.28, 9.2, 9.10, 9.18, 9.28, 10.9, 10.18, 11.20, 16.16, 19.8 (1st cent. CE - 1st cent. CE)

2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.18. Then with many other exhortations he preached good news to the people 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 5.16. But he withdrew himself into the desert, and prayed. 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. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.28. 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. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 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. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much.
19. New Testament, Mark, 1.4-1.12, 1.14, 1.23, 1.35, 1.45, 2.18, 3.19-3.22, 6.7, 6.30, 7.4, 7.15, 7.20-7.23 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 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. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 3.19. and Judas Iscariot, who also betrayed him. He came into a 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. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man.
20. New Testament, Matthew, 3.2, 3.11, 3.14, 4.17, 5.6, 5.10, 5.20, 6.11, 6.33, 10.7, 11.2-11.14, 14.12, 17.13 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 6.11. Give us today our daily bread. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.6. Blessed is he who finds no occasion for stumbling in me. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 17.13. Then the disciples understood that he spoke to them of John the Baptizer.
21. Hippolytus, Apostolic Tradition, 16 (2nd cent. CE - 3rd cent. CE)

22. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)

23. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

47a. אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,[ומי] א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל 47a. bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states “with you,”which indicates that bin any place that he is with you,you should accept him. bIf so, whatis the meaning when bthe verse states: In the land?This indicates that bin EretzYisrael bhe needs to bring evidencethat he is a convert, bbut outsideof bEretzYisrael bhe does not need to bring evidencethat he is a convert; rather, his claim is accepted. This is bthe statement of Rabbi Yehuda. And the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence. /b,The Gemara analyzes the ibaraita /i: In the case when bhe came andbrought bwitnessesto his conversion bwith him, why do Ineed ba verseto teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. bRav Sheshet said:The case is bwhere they say: We heard that he converted inthe bcourtof bso-and-so,but they did not witness the actual conversion. And it is necessary to teach this because it could benter your mind to saythat bthey should not be relied upon;therefore, the verse bteaches usthat they are relied upon.,As cited above, the latter clause of the ibaraitastates: “With you binyour bland”(Leviticus 19:33). bI havederived bonlythat a convert is accepted bin EretzYisrael; bfrom wheredo I derive that also boutsideof bEretzYisrael he is to be accepted? bThe verse states: “With you,”which indicates that bin any place that he is with you,you should accept him. The Gemara asks: bBut didn’t youalready bexpound thatphrase in the first clause of the ibaraitato teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: bOneof these ihalakhotis derived from the phrase b“with you”in the verse cited, bandthe other boneis derived from the phrase b“with you”in a subsequent verse (Leviticus 25:35).,The ibaraitastates: bAnd the Rabbis say: Whetherhe is bin EretzYisrael bor whetherhe is boutsideof bEretzYisrael, bhe needs to bring evidence.The Gemara asks: bBut isn’t “inyour bland” writtenin the verse? How can the Rabbis deny any distinction between the ihalakhainside and outside of Eretz Yisrael?,The Gemara explains: bThatphrase bis necessaryto teach bthat even in EretzYisrael, the Jewish people should baccept converts, as it could enter your mind to saythat it is only bfor the sake ofbenefiting from bthe goodness of Eretz Yisrael,and not for the sake of Heaven, that bthey are converting,and therefore they should not be accepted. bAndit could also enter your mind to say that even bnowadays, whenGod’s blessing has ceased and bthere is nolonger btheoriginal bgoodnessfrom which to benefit, one should still suspect their purity of motives because bthere arethe bgleanings,the bforgotten sheaves, andthe bcornersof fields, band the poor man’s tithefrom which they would benefit by converting. Therefore, the verse bteaches usthat they are accepted even in Eretz Yisrael., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The ihalakha /iis that bwhethera convert is bin EretzYisrael bor whetherhe is boutside of EretzYisrael, bhe needs to bring evidence.The Gemara asks: bIsn’tthis bobvious;in all disputes between ban individualSage band manySages the ihalakhais in accordance withthe opinion of the bmanySages. The Gemara explains: It is necessary to state this blest you saythat bRabbi Yehuda’s reasonis more blogical, being that the verse supports himwhen it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to bteach usthat the ihalakhais not in accordance with his opinion., bThe Sages taught:The verse states that Moses charged the judges of a court: b“And judge righteously between a man and his brother, and the convert with him”(Deuteronomy 1:16). bFrom here,based on the mention of a convert in the context of judgment in a court, bRabbi Yehuda said:A potential bconvert who converts in a court is avalid bconvert.However, if he converts bin private, he is not a convert. /b,The Gemara relates: There was ban incident involving onewho was presumed to be Jewish bwho came before Rabbi Yehuda and said to him: I converted in private,and therefore I am not actually Jewish. bRabbi Yehuda said to him:Do byou have witnessesto support your claim? bHe said to him: No.Rabbi Yehuda asked: Do byou have children? He said to him: Yes.Rabbi Yehuda bsaid to him: You are deemed crediblein order bto render yourself unfitto marry a Jewish woman by claiming that you are a gentile, bbut you are not deemed crediblein order bto render your children unfit. /b,The Gemara asks: bBut did Rabbi Yehudaactually bsaythat bwith regard tohis bchildren he is not deemed credible? But isn’t it taughtin a ibaraita /i: The verse states: b“He shall acknowledge [ iyakir /i]the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that bhe can identify him [ iyakirenu /i] to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, sotoo, a priest bis deemed credible to say: This son of mine is a son of a divorced womanand myself, borto say: He is ba son of a iḥalutza /iand myself, and therefore he is disqualified due to flawed lineage [ iḥalal /i]. bAnd the Rabbis say: He is not deemed credible.If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?, bRav Naḥman bar Yitzḥak saidthat bthis is whatRabbi Yehuda bsaid to him: According to your statement you are a gentile, and there is no testimony for a gentile,as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. bRavina saidthat bthis is whatRabbi Yehuda bsaid to him:Do byou have children? He said: Yes. He said to him:Do byou have grandchildren?He said: bYes. He said to him: You are deemed crediblein order bto render your children unfit,based on the phrase “he shall acknowledge,” bbut you are not deemed crediblein order bto render your grandchildren unfit,as the verse affords a father credibility only with respect to his children., bThisopinion of Ravina bis also taughtin a ibaraita /i: bRabbi Yehuda says: A man is deemed credible to say about his minor sonthat he is unfit, bbut he is not deemed credible to say about his adult sonthat he is unfit. bAndin explanation of the ibaraita /i, bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:The reference to ba minorson does bnotmean one who is bliterally a minor,who has not yet reached majority, bandthe reference to ban adultson does bnotmean one who is bliterally an adult,who has reached majority; brather, a minor who has children, this iswhat the ibaraitais referring to as ban adult,and ban adult who does not have children, this iswhat the ibaraitais referring to as ba minor. /b,The Gemara concludes: bAnd the ihalakhais in accordance withthe opinion of bRav Naḥman bar Yitzḥak.The Gemara asks: bBut isn’t it taughtin the ibaraita bin accordance withthe opinion bof Ravina?If there is a ibaraitathat supports his opinion, the ihalakhashould be in accordance with his opinion. The Gemara explains: bThat ibaraita bwas stated concerning the matter of “he shall acknowledge,”that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ bThe Sages taughtin a ibaraita /i: With regard to a potential bconvert who comes toa court in order to bconvert, at the present time,when the Jews are in exile, the judges of the court bsay to him: What did you see thatmotivated byouto bcome to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships arefrequently bvisited upon them? If he says: I know, andalthough bI am unworthyof joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court baccepts him immediatelyto begin the conversion process., bAndthe judges of the court binform himof bsome of the lenient mitzvot and some of the stringent mitzvot, and they inform himof bthe sinof neglecting the mitzva to allow the poor to take bgleanings, forgotten sheaves, andproduce in the bcornerof one’s field, bandabout the bpoor man’s tithe. And they inform himof bthe punishment fortransgressing bthe mitzvot,as follows: bThey say to him: Be aware that before you came to this statusand converted, bhad you eaten forbidden fat, you would not be punished by ikaret /i,and bhad you profaned Shabbat, you would not be punished by stoning,since these prohibitions do not apply to gentiles. bBut now,once converted, if byou have eaten forbidden fat you are punished by ikaret /i,and if byou have profaned Shabbat, you are punished by stoning. /b, bAnd just as they inform himabout the bpunishment fortransgressing the bmitzvot, sotoo, bthey inform himabout the breward granted forfulfilling bthem. They say to him: Be aware that the World-to-Come is made only for the righteous,and if you observe the mitzvot you will merit it, bandbe aware that bthe Jewish people, at the present time, are unable to receivetheir full reward in this world;


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
affusion Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1388
andrew Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230
anstößigkeits-kriterium Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 345
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
apollos, ii Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 391
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 230
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 230
apostolic tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
aspersion Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1388
authority of ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230
baptism, antecedents Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 544
baptism, infant and delayed Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 220
baptism, proselyte Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 220; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 544
baptism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132, 230
baptism of jesus, gospel of john Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, matthew Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, problematic nature Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, relation to john the baptist Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, sui generis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
diaspora Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
election (of israel) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
excommunication Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 544, 550
fusion of horizons (horizontverschmelzung) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
gabe, verleihung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 345
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
god, love of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
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
graeco-roman (law/custom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
jesus, johannine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
john (evangelist), johannine christology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
john (evangelist), johannine eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132, 230, 231
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) 131
kingdom of heaven Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230, 231
lectionary manuscripts Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 370
levitical/ritual purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 33
martha canonical, confession of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 33
messianic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
mikva, mikvaot (ritual bathhouse) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
minor, john the baptist Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 544
moral purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
mysticism/mystical Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 240
nicodemus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 33; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 722
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
petitions of the lords prayer, third Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
philo of alexandria, evidence for baptism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 544
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) 230, 231
purification/purity Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 240
purification ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 230
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
purity system Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 132
qumran community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
ritual Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
salvation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
sanctuary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
see also raising of lazarus, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 33
sexual relations, (mis)behaviour Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
soteriology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
spiritual purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
spruch, vorgang' Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 760
submersion Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1388
synaxarion readings Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 370
synoptic, gospels Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
sündenbekenntnis Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 345
tannaim (early rabbis), tannaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
testamentary prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
tora (see also pentateuch) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230, 231
urgemeinde Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 345
water and spirit Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 721
women Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 220
world Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
worship, occasional Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 220
zacchaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 230