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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 9.22


ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται.His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.


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

33 results
1. Hebrew Bible, Deuteronomy, 18.15-18.22, 25.2 (9th cent. BCE - 3rd cent. BCE)

18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 25.2. וְהָיָה אִם־בִּן הַכּוֹת הָרָשָׁע וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 25.2. then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number."
2. Hebrew Bible, Genesis, 1 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Micah, 7.5-7.6 (9th cent. BCE - 3rd cent. BCE)

7.5. אַל־תַּאֲמִינוּ בְרֵעַ אַל־תִּבְטְחוּ בְּאַלּוּף מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי־פִיךָ׃ 7.6. כִּי־בֵן מְנַבֵּל אָב בַּת קָמָה בְאִמָּהּ כַּלָּה בַּחֲמֹתָהּ אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ׃ 7.5. Trust ye not in a friend, Put ye not confidence in a familiar friend; Keep the doors of thy mouth from her that lieth in thy bosom. ." 7.6. For the son dishonoureth the father, The daughter riseth up against her mother, The daughter-in-law against her mother-in-law; A man’s enemies are the men of his own house."
4. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)

24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth."
5. Hebrew Bible, Isaiah, 6.9 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not."
6. Dead Sea Scrolls, Damascus Covenant, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, Community Rule, 2.13-2.25 (2nd cent. BCE - 1st cent. CE)

9. Hebrew Bible, Daniel, 8.15-8.16 (2nd cent. BCE - 2nd cent. BCE)

8.15. וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃ 8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃ 8.15. And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man." 8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’"
10. Philo of Alexandria, On Dreams, 1.71, 1.75 (1st cent. BCE - missingth cent. CE)

1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII. 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing.
11. Anon., Didache, 8.1-8.2 (1st cent. CE - 2nd cent. CE)

8. But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray.
12. Josephus Flavius, Jewish Antiquities, 18.17 (1st cent. CE - 1st cent. CE)

18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners;
13. Mishnah, Megillah, 4.9 (1st cent. CE - 3rd cent. CE)

4.9. If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke."
14. New Testament, 1 John, 1.2-1.3, 2.1, 2.14-2.16, 2.20, 2.24, 3.2, 3.10, 3.14-3.16, 3.21, 3.24, 4.1-4.7, 4.11, 4.20-4.21, 5.16 (1st cent. CE - 1st cent. CE)

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. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.20. You have an anointing from the Holy One, and you know the truth. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.21. Beloved, if our hearts don't condemn us, we have boldness toward God; 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. 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. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 4.5. They are of the world. Therefore they speak of the world, and the world hears them. 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this.
15. New Testament, 1 Corinthians, 1.23, 2.15, 7.18, 8.4-8.6, 15.9, 15.45-15.47 (1st cent. CE - 1st cent. CE)

1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven.
16. New Testament, 2 Corinthians, 6.15, 11.16-11.26 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 7.51-7.60, 12.1-12.19, 15.1, 15.5, 18.24-18.28, 26.24-26.25, 28.26 (1st cent. CE - 2nd cent. CE)

7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.2. He killed James, the brother of John, with the sword. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 12.14. When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel. 12.16. But Peter continued knocking. When they had opened, they saw him, and were amazed. 12.17. But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." He departed, and went to another place. 12.18. Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter. 12.19. When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane! 26.25. But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive.
18. New Testament, Apocalypse, 2.9, 3.9, 9.20, 12.9 (1st cent. CE - 1st cent. CE)

2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
19. New Testament, Galatians, 1.13, 2.11-2.14 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
20. New Testament, John, 1.1-1.19, 1.24, 1.30-1.31, 1.40-1.41, 1.43-1.51, 2.1-2.12, 2.19-2.25, 3.1-3.12, 3.14, 3.16-3.18, 3.29, 3.34, 3.36, 4.1-4.42, 4.46-4.54, 5.1-5.47, 6.8, 6.14-6.15, 6.41, 6.44-6.45, 6.63, 6.68-6.69, 7.1-7.10, 7.12-7.24, 7.26-7.33, 7.35, 7.37-7.40, 7.47-7.48, 7.50, 8.17, 8.28, 8.31-8.32, 8.38, 8.40, 8.42-8.46, 8.48-8.52, 8.55, 8.58-8.59, 9.1-9.21, 9.23-9.41, 10.18, 10.20, 10.26-10.27, 10.30-10.36, 11.1-11.40, 11.47, 11.50, 11.54, 11.57, 12.1-12.9, 12.16, 12.31, 12.36-12.42, 12.44-12.50, 13.18-13.19, 13.34, 14.6, 14.15, 14.21, 14.24, 14.28-14.29, 14.31, 15.10-15.18, 15.25-15.26, 16.2, 16.4, 17.15-17.19, 18.3, 18.31-18.32, 18.38, 19.7, 19.12, 19.14, 19.25, 19.38, 20.19, 20.25, 20.27-20.28, 20.30-20.31 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.24. The ones who had been sent were from the Pharisees. 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 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). 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me. 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see. 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit! 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you. 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 2.24. But Jesus didn't trust himself to them, because he knew everyone 2.25. and because he didn't need for anyone to testify concerning man; for he himself knew what was in man. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. 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? 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 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. 3.29. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 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. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat. 5.11. He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' 5.12. Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'? 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. 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. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 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. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 7.3. His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 7.5. For even his brothers didn't believe in him. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.7. The world can't hate you, but it hates me, because I testify about it, that its works are evil. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 7.9. Having said these things to them, he stayed in Galilee. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated? 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 7.21. Jesus answered them, "I did one work, and you all marvel because of it. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 7.24. Don't judge according to appearance, but judge righteous judgment. 7.26. Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.35. The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 7.48. Have any of the rulers believed in him, or of the Pharisees? 7.50. Nicodemus (he who came to him by night, being one of them) said to them 8.17. It's also written in your law that the testimony of two people is valid. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself. 9.23. Therefore his parents said, "He is of age. Ask him. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.26. They said to him again, "What did he do to you? How did he open your eyes? 9.27. He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you? 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 9.40. Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind? 9.41. Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 10.26. But you don't believe, because you are not of my sheep, as I told you. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.30. I and the Father are one. 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me? 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.50. nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish. 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. 11.57. Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 12.9. A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.37. But though he had done so many signs before them, yet they didn't believe in him 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 12.39. For this cause they couldn't believe, for Isaiah said again 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 12.47. If anyone listens to my sayings, and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world. 12.48. He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 12.50. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak. 13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.15. If you love me, keep my commandments. 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 14.29. Now I have told you before it happens so that, when it happens, you may believe. 14.31. But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let us go from here. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love. 15.11. I have spoken these things to you, that my joy may remain in you, and that your joy may be made full. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 16.4. But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. 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. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.32. that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. 18.38. Pilate said to him, "What is truth?"When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 19.25. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
21. New Testament, Luke, 4.16-4.30, 6.40, 8.10, 9.22, 11.14-11.23, 21.16 (1st cent. CE - 1st cent. CE)

4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death.
22. New Testament, Mark, 1.24, 3.22-3.27, 4.12, 7.3-7.4, 9.5, 13.12 (1st cent. CE - 1st cent. CE)

1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 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.) 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death.
23. New Testament, Matthew, 6.1-6.18, 12.22-12.27, 13.14, 15.7, 16.18, 22.18, 23.1, 23.7-23.32, 28.19 (1st cent. CE - 1st cent. CE)

6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 23.1. Then Jesus spoke to the multitudes and to his disciples 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
24. Tosefta, Hulin, 2.19-2.24 (1st cent. CE - 2nd cent. CE)

25. Irenaeus, Refutation of All Heresies, 2.31.2 (2nd cent. CE - 3rd cent. CE)

26. Justin, First Apology, 31.6 (2nd cent. CE - 2nd cent. CE)

27. Justin, Dialogue With Trypho, 16.4, 34.7, 47.4, 52.4, 93.4, 95.4, 96.2, 108.3, 130.4, 133.6, 137.2 (2nd cent. CE - 2nd cent. CE)

28. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)

29. Origen, Homilies On Leviticus, 5.8 (3rd cent. CE - 3rd cent. CE)

30. Augustine, Enarrationes In Psalmos, 132 (4th cent. CE - 5th cent. CE)

31. Augustine, Sermons, 132.1 (4th cent. CE - 5th cent. CE)

32. John Chrysostom, Against The Jews, 1.5 (4th cent. CE - 5th cent. CE)

33. Anon., Martyrdom of Pionius, 13



Subjects of this text:

subject book bibliographic info
abraham Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
adam Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
adelphä Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
adversus ioudaios writings Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
agrippa i Goodman (2006), Judaism in the Roman World: Collected Essays, 145
alexandria Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 532
alms(giving) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
amoraim,amoraic period Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
ancient synagogue,out-of-the-sunagôgê Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 275
ancient synagogue,pharisees/rabbis as leaders of,passages indicative of,in john Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 275
ancient synagogue,pharisees/rabbis as leaders of,passages indicative of,in josephus Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 275
andrew Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
angel christology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
angels Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
anointing,narrative of the Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
anti-judaism Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
apocalypticism,apocalypse Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
apuleius Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
aristotelianism Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
aside (narrators,in john) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 301, 636
athens Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 640
audience,internal Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
authority(ies) Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
babylonian,halakha/tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
baptism,postponing Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 148, 149
biblical interpretation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
birchath-ha-minim Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
birkat ha-minim Esler (2000), The Early Christian World, 152; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 532, 623, 640, 642, 643
birkat haminim Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 275
bithynia Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
calendar (lunar,solar) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
catechesis Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
catechumenate,enrolment for baptism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 183
catechumenate,fasting Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 183
catechumenate,penance Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 149, 183
catechumenate,scrutinies Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 183
catechumenate,signation Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 126
christ,see also jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
christ assembly (see also synagogue) Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 216
christian prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
christianity,adversus ioudaios writings of Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
christianity,early history Esler (2000), The Early Christian World, 152
christology,adam/image- Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
christology,logos related to Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
christology DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 297; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
church,under thaumaturgus Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
circumcision Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 311
communities,johannine Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 87, 289
communities,matthaean Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 87
communities Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 87
conflict,of jews and christians (parting of the ways) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 276, 311, 532, 601, 619
corinthians Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
creator archons,archons Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
creator archons,yhwh ( Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
crucifixion Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 152
d/demonisation Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132, 133
deaf/deafness Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132
desert Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
devil Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
diaspora,judaism in the diaspora Goodman (2006), Judaism in the Roman World: Collected Essays, 145
diaspora Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
disciples/discipleship Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132, 133
documentary and literary texts Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
early high christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
editing (process) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 636, 639, 640
egyptian literature Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
elchesai Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
eschatology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
essenes (see also qumran) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
exception clause Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
excommunicate (see also aposynagôgos) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 301, 639, 642, 643
excommunication Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 532, 601, 639, 642, 643
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132, 133
expulsion of christians from synagogues Goodman (2006), Judaism in the Roman World: Collected Essays, 145
faith and knowledge Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 230
family,ideal relationships Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
fasting Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 293
father Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 212
firmus Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 126
friday (fast/festival day) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
functionalism Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
galilean Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
gamaliel (gamliel) the elder,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 619
gamaliel (gamliel) the younger,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 293, 532, 619, 623, 642
general Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
gentiles,in christian discourse Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
glory Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
gnosis,knowledge Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
heal/healers/healings Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132, 133
hebrew (ethnonym) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
hellenism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
hellenistic judaism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
heresy Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
high (chief) priest Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
hillel,school of Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 619
hillel the elder Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 619
hippo Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 126, 183
hypocrites (pharisees) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
ialdabaoth Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
idolatry Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
incantations Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132
index of subjects,shammaite) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 532, 601
indirect and direct evidence Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
inferential reading Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
intermediary theology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
isaiah,ascension of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
isaiah Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
james,the brother of jesus Goodman (2006), Judaism in the Roman World: Collected Essays, 145
james,the brother of john Goodman (2006), Judaism in the Roman World: Collected Essays, 145
jerusalem Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 212
jesus,as healer/exorcist Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132
jesus,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 297
jesus,name of Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
jesus,see also christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
jesus Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 87; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 532
jew Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
jewish-christian Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
jewish-christian group,commmunity Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
jewish-christian tradition,custom Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
jewish christianity,second century and beyond Esler (2000), The Early Christian World, 152
jewish christians Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
jewish prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
jews,judaism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 149
johannine Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193, 212
johannine community Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 532, 623
john,first letter of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
john,gospel of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
john Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
josephus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
judaea (roman province; see also yehud) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 532
judaism/jewish,leadership/synagogues Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
justin martyr,dialogue with trypho Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 37
justin martyr,jewish christians Esler (2000), The Early Christian World, 152
kinglessness Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
knowledge Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 240
kurios,kyrios Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
leadership,synagogue,prayer leader Levine (2005), The Ancient Synagogue, The First Thousand Years, 209
lent,lenten Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 148, 149, 183
logos,christology related to Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
lords prayer Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 148; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 293
lucian Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
luke Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 619
man (anthropos) barbelo,first/immortal man Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
man (anthropos) barbelo,man and son of man Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
man (anthropos) barbelo,second man/son of man Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
man (anthropos) barbelo,son of man (apocalyptic/new testament) Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173
marcianus Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 126
marcion Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 619
mark Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
martha,at raising of lazarus Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
martial metaphor Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
martyrdom Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
martyrs and martyrdom Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
matthaean church,community Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
matthew Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
memra-logos Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
messiah Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 301, 636
messianism,messianic Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
middle-platonism Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
midrash Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 301, 311, 642
moses Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 301, 311
motivational role,spaces of Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
mute/muteness Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132
name Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 230
narrativity Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
nature,violations of Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 179
new testament,and adversus ioudaios Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
other,the,and the gentiles Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
other,the,the jews as Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
other,the Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 289
ovid Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
pagan,paganism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
pagans,paganism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 126, 148, 149
palestine Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
palestinian Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
parting of the ways Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 193
passion Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
paul Goodman (2006), Judaism in the Roman World: Collected Essays, 145; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 601, 619
paul pharisee Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 601, 619
peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27; Goodman (2006), Judaism in the Roman World: Collected Essays, 145
pharisaic tradition/halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
pharisees Bickerman and Tropper (2007), Studies in Jewish and Christian History, 765
pliny the younger Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 636
pluralism (hillelite) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 619
pray/prayers Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132, 133
prayer of joseph Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
ptolemy Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
qumran community Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
rabbi (title) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
rabbinic tradition/literature,movement Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276
rabbis Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 276, 301, 601, 623, 642, 643
rebirth Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 230
revolt/war Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276
roman,empire Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 532
roman,period Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
roman britain Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
roman empire,judicial procedure Bickerman and Tropper (2007), Studies in Jewish and Christian History, 765
rome,jewish hopes for its downfall Esler (2000), The Early Christian World, 152
rome,roman Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 148
sabbath Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 301, 311, 636
sacramentum Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 149
salvation/soteriology Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
sanhedrin Bickerman and Tropper (2007), Studies in Jewish and Christian History, 765
secret Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 230
see also raising of lazarus,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
septuagint Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 601
sermon on the mount Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 173, 186
shammai,school Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
short prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276
sick/sickness Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 132
smith,d. moody Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
social situation Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
sophia,see also prunicus,wisdom,zoe Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
soteriology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
spirit,divine Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
stephen' Goodman (2006), Judaism in the Roman World: Collected Essays, 145
stoicism Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 82
stratifi cation theories Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
synagogue DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 299; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 301, 619, 623, 642
synoptic,gospels Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
synoptic,tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 639, 640
tannaim (early rabbis),tannaic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 643
temple Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 212
theriomorphism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
thomas Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 83
trajan Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
tunics,eastern style,as worn by jesus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
vindolanda tablets Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 25
war Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276
wednesday (fast/festival day) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
wisdom,concept Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
wisdom Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 240
women as disciples Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 27
worship Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23
yavne Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 601
yehuda (yuda),r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 601
yhwh/yahweh Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 186
zealot,zealots Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 619