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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 1.59-1.60


Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν.It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father.


καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν Οὐχί, ἀλλὰ κληθήσεται Ἰωάνης.His mother answered, "Not so; but he will be called John.


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

26 results
1. Hebrew Bible, Deuteronomy, 14.26 (9th cent. BCE - 3rd cent. BCE)

14.26. וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃ 14.26. And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household."
2. Hebrew Bible, Genesis, 17.14 (9th cent. BCE - 3rd cent. BCE)

17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’"
3. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Leviticus, 10.9, 15.31-15.33 (9th cent. BCE - 3rd cent. BCE)

10.9. יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃ 15.31. וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃ 15.32. זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע לְטָמְאָה־בָהּ׃ 15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃ 10.9. ’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations." 15.31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them." 15.32. This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby;" 15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean."
5. Hebrew Bible, Numbers, 6.3 (9th cent. BCE - 3rd cent. BCE)

6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried."
6. Hebrew Bible, Psalms, 139 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, Isaiah, 29.9 (8th cent. BCE - 5th cent. BCE)

29.9. הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעַשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא־יַיִן נָעוּ וְלֹא שֵׁכָר׃ 29.9. Stupefy yourselves, and be stupid! Blind yourselves, and be blind! Ye that are drunken, but not with wine, That stagger, but not with strong drink."
8. Hebrew Bible, Judges, 13.4 (8th cent. BCE - 5th cent. BCE)

13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:"
9. Josephus Flavius, Jewish Antiquities, 12.157, 12.238, 12.349, 12.354-12.355, 20.236 (1st cent. CE - 1st cent. CE)

12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.349. And going away hastily from thence, they came into Judea, singing psalms and hymns as they went, and indulging such tokens of mirth as are usual in triumphs upon victory. They also offered thank-offerings, both for their good success, and for the preservation of their army, for not one of the Jews was slain in these battles. 12.354. 1. About this time it was that king Antiochus, as he was going over the upper countries, heard that there was a very rich city in Persia, called Elymais; and therein a very rich temple of Diana, and that it was full of all sorts of donations dedicated to it; as also weapons and breastplates, which, upon inquiry, he found had been left there by Alexander, the son of Philip, king of Macedonia. 12.355. And being incited by these motives, he went in haste to Elymais, and assaulted it, and besieged it. But as those that were in it were not terrified at his assault, nor at his siege, but opposed him very courageously, he was beaten off his hopes; for they drove him away from the city, and went out and pursued after him, insomuch that he fled away as far as Babylon, and lost a great many of his army. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem;
10. Josephus Flavius, Jewish War, 1.33 (1st cent. CE - 1st cent. CE)

1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime.
11. Josephus Flavius, Life, 8, 4 (1st cent. CE - 1st cent. CE)

12. Mishnah, Berachot, 1.1 (1st cent. CE - 3rd cent. CE)

1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression."
13. Mishnah, Nedarim, 3.11 (1st cent. CE - 3rd cent. CE)

3.11. [If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covets were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covet by day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:35)."
14. Mishnah, Shabbat, 19.5 (1st cent. CE - 3rd cent. CE)

15. New Testament, Acts, 1.3, 2.14-2.41, 5.36-5.37, 7.8, 7.41, 7.45, 9.9, 10.3, 10.30, 10.40, 13.41, 15.7, 16.12, 16.18, 18.18, 20.3, 20.26, 21.4-21.5, 21.7, 21.10, 21.15, 21.21, 21.26-21.27, 21.38, 24.1, 24.11, 24.24, 25.6, 25.13-25.14, 26.13, 27.7, 27.20, 28.7, 28.17 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 9.9. He was without sight for three days, and neither ate nor drank. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.40. God raised him up the third day, and gave him to be revealed 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 20.3. When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia. 20.26. Therefore I testify to you this day that I am clean from the blood of all men 21.4. Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.15. After these days we took up our baggage and went up to Jerusalem. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 21.27. When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him 21.38. Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? 24.1. After five days, the high priest, Aias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 24.11. seeing that you can recognize that it is not more than twelve days since I went up to worship at Jerusalem. 24.24. But after some days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. 25.6. When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought. 25.13. Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 27.7. When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone. 27.20. When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans
16. New Testament, Colossians, 4.14 (1st cent. CE - 1st cent. CE)

4.14. Luke, the beloved physician, and Demas greet you.
17. New Testament, John, 2.1, 2.19-2.20, 4.43, 7.23, 11.6, 11.9, 11.17, 12.1, 20.26 (1st cent. CE - 1st cent. CE)

2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 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? 4.43. After the two days he went out from there and went into Galilee. 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? 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 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. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 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. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you.
18. New Testament, Luke, 1.5-1.57, 1.60, 1.63-1.80, 2.21-2.24, 2.27, 2.39, 2.41-2.42, 2.44, 2.46, 4.2, 4.16-4.21, 4.25, 9.22, 9.28, 13.14, 17.4, 17.26, 17.28, 18.33, 20.1, 23.7, 24.7, 24.13, 24.18, 24.21, 24.29, 24.46 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah 1.40. and entered into the house of Zacharias and greeted Elizabeth. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.44. For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 1.56. Mary stayed with her about three months, and then returned to her house. 1.57. Now the time that Elizabeth should give birth was fulfilled, and she brought forth a son. 1.60. His mother answered, "Not so; but he will be called John. 1.63. He asked for a writing tablet, and wrote, "His name is John."They all marveled. 1.64. His mouth was opened immediately, and his tongue freed, and he spoke, blessing God. 1.65. Fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of Judea. 1.66. All who heard them laid them up in their heart, saying, "What then will this child be?" The hand of the Lord was with him. 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 1.70. (As he spoke by the mouth of his holy prophets who have been from of old) 1.71. Salvation from our enemies, and from the hand of all who hate us; 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 1.75. In holiness and righteousness before him all the days of our life. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 1.77. To give knowledge of salvation to his people by the remission of their sins 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 1.80. The child was growing, and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. 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. 4.25. 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. 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. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 18.33. They will scourge and kill him. On the third day, he will rise again. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day
19. New Testament, Mark, 1.3, 8.2, 8.31, 9.2, 9.31, 10.34, 14.1, 14.58, 15.29 (1st cent. CE - 1st cent. CE)

1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days
20. New Testament, Matthew, 2.1, 4.2, 6.34, 11.12, 12.40, 15.32, 16.21, 17.1, 20.2, 20.6, 20.12, 20.19, 23.30, 24.37-24.38, 26.2, 26.61, 27.40, 27.63-27.64 (1st cent. CE - 1st cent. CE)

2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.19. and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up. 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.' 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 26.2. You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first.
21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

2a. מתני׳ big strongמאימתי /strong /big קורין את שמע בערבין. משעה שהכהנים נכנסים לאכול בתרומתן עד סוף האשמורה הראשונה דברי רבי אליעזר.,וחכמים אומרים עד חצות.,רבן גמליאל אומר עד שיעלה עמוד השחר.,מעשה ובאו בניו מבית המשתה אמרו לו לא קרינו את שמע אמר להם אם לא עלה עמוד השחר חייבין אתם לקרות ולא זו בלבד אמרו אלא כל מה שאמרו חכמים עד חצות מצותן עד שיעלה עמוד השחר,הקטר חלבים ואברים מצותן עד שיעלה עמוד השחר וכל הנאכלים ליום אחד מצותן עד שיעלה עמוד השחר אם כן למה אמרו חכמים עד חצות כדי להרחיק אדם מן העבירה:, big strongגמ׳ /strong /big תנא היכא קאי דקתני מאימתי,ותו מאי שנא דתני בערבית ברישא לתני דשחרית ברישא,תנא אקרא קאי דכתיב בשכבך ובקומך והכי קתני זמן קריאת שמע דשכיבה אימת משעה שהכהנים נכנסין לאכול בתרומתן,ואי בעית אימא יליף מברייתו של עולם דכתיב ויהי ערב ויהי בקר יום אחד,אי הכי סיפא דקתני בשחר מברך שתים לפניה ואחת לאחריה ובערב מברך שתים לפניה ושתים לאחריה לתני דערבית ברישא.,תנא פתח בערבית והדר תני בשחרית עד דקאי בשחרית פריש מילי דשחרית והדר פריש מילי דערבית:,אמר מר משעה שהכהנים נכנסים לאכול בתרומתן. מכדי כהנים אימת קא אכלי תרומה משעת צאת הכוכבים לתני משעת צאת הכוכבים.,מלתא אגב אורחיה קמשמע לן כהנים אימת קא אכלי בתרומה משעת צאת הכוכבים והא קמשמע לן דכפרה לא מעכבא כדתניא ובא השמש וטהר ביאת שמשו מעכבתו מלאכול בתרומה ואין כפרתו מעכבתו מלאכול בתרומה.,וממאי דהאי ובא השמש ביאת השמש והאי וטהר טהר יומא 2a. The beginning of tractate iBerakhot /i, the first tractate in the first of the six orders of Mishna, opens with a discussion of the recitation of iShema /i, as the recitation of iShemaencompasses an acceptance of the yoke of Heaven and of the mitzvot, and as such, forms the basis for all subsequent teachings. The Mishna opens with the laws regarding the appropriate time to recite iShema /i: br br strongMISHNA: /strong bFrom when,that is, from what time, does bone recite iShemain the evening? From the time when the priests enter to partake of their iteruma. /iUntil when does the time for the recitation of the evening iShemaextend? bUntil the end of the first watch.The term used in the Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening iShemais ibeshokhbekha /i, when you lie down, which refers to the time in which individuals go to sleep. Therefore, the time for the recitation of iShemais the first portion of the night, when individuals typically prepare for sleep. bThat is the statement of Rabbi Eliezer. /b, bThe Rabbis say:The time for the recitation of the evening iShemais buntil midnight. /b, bRabban Gamliel says:One may recite iShema buntil dawn,indicating that ibeshokhbekhais to be understood as a reference to the entire time people sleep in their beds, the whole night.,The mishna relates that Rabban Gamliel practiced in accordance with his ruling. There was an bincidentwhere Rabban Gamliel’s bsons returnedvery late bfrom a wedding hall. They said to him,as they had been preoccupied with celebrating with the groom and bride: bWe did not recite iShema.He said to them: If the dawn has notyet barrived, you are obligated to recite iShema /i. Since Rabban Gamliel’s opinion disagreed with that of the Rabbis, he explained to his sons that the Rabbis actually agree with him, bandthat it is bnot onlywith regard to the ihalakhaof the recitation of iShema /i, bbut rather, wherever the Sages say until midnight, the mitzvamay be performed buntil dawn. /b,Rabban Gamliel cites several cases in support of his claim, such as bthe burning of fats and limbson the altar. Due to the quantity of offerings each day, the priests were often unable to complete the burning of all of the fats and limbs, so they continued to be burned into the night, as it is written: “This is the law of the burnt offering: The burnt offering shall remain upon the pyre on the altar all night until morning, while the fire on the altar burns it” (Leviticus 6:2). bAnd,with regard to ballsacrifices, such as the sin-offerings and the guilt-offerings bthat are eaten for one dayand night; although the Sages state that they may be eaten only until midnight, by Torah law they may be eaten buntil dawn.This is in accordance with the verse: “On the day on which it is offered must you eat. Do not leave it until the morning” (Leviticus 7:15). bIf so, why did the Sages saythat they may be eaten only buntil midnight?This is bin order to distance a person from transgression,as if one believes that he has until dawn to perform the mitzva, he might be negligent and postpone it until the opportunity to perform the mitzva has passed., strongGEMARA: /strong The Mishna opens with the laws concerning the appropriate time to recite iShemawith the question: From when does one recite iShemain the evening? With regard to this question, the Gemara asks: bOn the basis of whatprior knowledge bdoesthe itanna /iof our mishna ask: bFrom when?It would seem from his question that the obligation to recite iShemain the evening was already established, and that the itannaseeks only to clarify details that relate to it. But our mishna is the very first mishna in the Talmud.,The Gemara asks: bAnd furthermore, what distinguishes the evening iShema /i, that it was taught bfirst? Letthe itanna bteachregarding the recitation of bthe morning iShema bfirst.Since most mitzvot apply during the day, the itannashould discuss the morning iShemabefore discussing the evening iShema /i, just as the daily morning offering is discussed before the evening offering ( iTosefot HaRosh /i).,The Gemara offers a single response to both questions: bThe itannabases himself on the verse as it is written:“You will talk of them when you sit in your home, and when you walk along the way, bwhen you lie down, and when you arise”(Deuteronomy 6:7). By teaching the laws of the evening iShemafirst, the itannahas established that the teachings of the Oral Torah correspond to that which is taught in the Written Torah. bAndbased on the Written Torah, bthe itannateachesthe oral law: bWhen is the time for the recitation of iShemaof lying downas commanded in the Torah? bFrom when the priests enter to partake of their iteruma /i.Just as the Written Torah begins with the evening iShema /i, so too must the Oral Torah.,However, there is another possible explanation for why the mishna opens with the evening iShemarather than with the morning iShema /i. bIf you wish,you could bsayinstead that the itanna bderivesthe precedence of the evening iShema bfrom theorder of the bcreation of the world. As it is writtenin the story of creation: b“And there was evening, and there was morning, one day”(Genesis 1:5). According to this verse, day begins with the evening and not the morning. For both of these reasons it was appropriate to open the discussion of the laws of the recitation of iShemawith the evening iShema /i.,The Gemara asks: bIf so,why does the blatter clauseof the mishna, which appears later in the chapter, bteach: In the morning one recites twoblessings bbefore iShema band oneblessing bafterward, and in the evening one recites twoblessings bbefore iShema band two afterward?Based upon the above reasoning, the mishna bshould have taughtthe blessing recited before and after the bevening iShema bfirst. /b,The Gemara answers: Indeed, the itannabeganby discussing the laws regarding the recitation of bthe evening iShema /i, band then taughtthe laws regarding the recitation of bthe morning iShema /i. bOncehe bwas already dealing with the morning iShema /i, bhe explained the matters of the morning iShema /i, band then explained the matters of the evening iShema /i.,The Gemara proceeds to clarify the rest of the mishna. bThe Master saidin the mishna that the beginning of the period when one recites iShemain the evening is bwhen the priests enter to partake of their iteruma /i.However, this does not specify a definitive time. bWhen do the priests enter to partake of their iteruma /i? From the time of the emergence of the stars.If that is the case, then bletthe itanna bteachthat the time for the recitation of the evening iShemais bfrom the time of the emergence of the stars. /b,The Gemara responds: Indeed it would have been simpler to say that the time for the recitation of the evening iShemabegins with the emergence of the stars, but the particular expression used by the itanna bteaches usanother bmatter in passing: When do priests partake of their iteruma /i? From the time of the emergence of the stars. Andthe itanna bteaches usa new ihalakhaparenthetically: failure to bring an batonementoffering bdoes not preventa priest from eating iteruma /i. In cases where an impure priest is required to immerse himself in a ritual bath and bring an atonement offering, even if he already immersed himself, he is not completely ritually pure until he brings the atonement offering. Nevertheless, he is still permitted to partake of iteruma /i. Taught in passing in our mishna, this is articulated fully in a ibaraita /i, based on a close reading of the biblical passages. bAs it was taughtin a ibaraitawith regard to the laws of ritual impurity, it is said: “One who touches it remains impure until evening. He should not eat of the consecrated items and he must wash his flesh with water. And the sun sets and it is purified. Afterwards, he may eat from the iteruma /i, for it is his bread” (Leviticus 22:6–7). From the passage: b“And the sun sets and it is purified,”that the absence of bthe setting of his sun prevents him from partaking of iteruma /i, butfailure to bring bthe atonementoffering bdoes not prevent him from partaking of iteruma /i,may be inferred.,The Gemara discusses the proof offered in the ibaraita /i: bFrom wheredo we know bthat thephrase: b“And the sun sets”refers to bthecomplete bsetting of the sun,and therefore, b“and it is purified”refers to the fact that bthe day is pure,i.e., and the sun sets and it is purified is one phrase meaning that the sun will set, the air will clear, and the stars will emerge (Rav Hai Gaon)?
22. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

85b. והאמצעי אסור,יתיב רב ברונא וקאמר להא שמעתא א"ל רבי אליעזר בר בי רב אמר רב הכי א"ל אין אחוי לי אושפיזיה אחוי ליה אתא לקמיה דרב א"ל אמר מר הכי א"ל אין,א"ל והא מר הוא דאמר לזה בשלשול ולזה בזריקה שניהן אסורין,א"ל מי סברת דקיימי כשורה לא דקיימי כחצובה img 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",א"ל רב פפא לרבא לימא שמואל לית ליה דרב דימי דכי אתא רב דימי א"ר יוחנן מקום שאין בו ד' על ד' מותר לבני רה"ר ולבני רה"י לכתף עליו ובלבד שלא יחליפו,התם רשויות דאורייתא הכא רשויות דרבנן וחכמים עשו חיזוק לדבריהם יותר משל תורה,אמר ליה רבינא לרבא מי אמר רב הכי והא איתמר שני בתים משני צידי רשות הרבים רבה בר רב הונא אמר רב אסור לזרוק מזה לזה ושמואל אמר מותר לזרוק מזה לזה,א"ל לאו מי אוקימנא דמדלי חד ומתתי חד זימנין דמגנדר ונפיל ואתי לאיתויי:, big strongמתני׳ /strong /big הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב והדר שם אינו אוסר עליו,בית התבן ובית הבקר ובית העצים ובית האוצרות הרי זה עירוב והדר שם אוסר רבי יהודה אומר אם יש שם תפיסת יד של בעל הבית אינו אוסר:, big strongגמ׳ /strong /big אמר רב יהודה בריה דרב שמואל בר שילת כל מקום שאמרו הדר שם אינו אוסר הנותן את עירובו אינו עירוב חוץ מבית שער דיחיד וכל מקום שאמרו חכמים אין מניחין בו עירוב מניחין בו שיתוף חוץ מאויר מבוי,מאי קמ"ל תנינא הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב עירוב הוא דלא הוי הא שיתוף הוי,בית שער דיחיד ואויר דמבוי איצטריכא ליה דלא תנן תניא נמי הכי הנותן את עירובו בבית שער אכסדרה ומרפסת ובחצר ובמבוי ה"ז עירוב והתנן אין זה עירוב אימא ה"ז שיתוף,שיתוף במבוי לא מינטר אימא בחצר שבמבוי,אמר רב יהודה אמר שמואל בני חבורה שהיו מסובין וקדש עליהן היום פת שעל השלחן סומכין עליהן משום עירוב ואמרי לה משום שיתוף,אמר רבה ולא פליגי כאן במסובין בבית כאן במסובין בחצר,אמר ליה אביי לרבה תניא דמסייע לך עירובי חצירות בחצר ושיתופי מבואות במבוי והוינן בה עירובי חצירות בחצר והתנן הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב אימא עירובי חצירות בבית שבחצר שיתופי מבואות בחצר שבמבוי:,רבי יהודה אומר אם יש שם תפיסת יד וכו': היכי דמי תפיסת יד כגון חצירו של בונייס,בן בונייס אתא לקמיה דרבי אמר להו פנו מקום לבן מאה מנה אתא איניש אחרינא אמר להו 85b. band the middleruin bis prohibitedto both of them., bRav Beruna sat and stated this ihalakha /iin the name of Rav. bRabbi Elazar, a student of the Torah academy, said to him: Did Ravactually bsay this?Rav Beruna bsaid to him: Yes,he did. He said to him: bShow me hisplace of blodging,and I will go and ask him myself. bHe showed himwhere Rav lived. Rabbi Elazar bcame before Ravand bsaid to him:Did bthe Masteractually bsay this? He said to him: Yes,I did.,Rabbi Elazar then bsaid toRav: Since you prohibit using the middle ruin, you evidently maintain that one person renders it prohibited for another by way of the air. That being the case, it must be that you permit the resident of each house to use the adjacent ruin because one’s use of the ruin, while not convenient for him, is more convenient than the other person’s usage. bBut wasn’t it the Masterhimself who bsaid:With regard to a place that can be used by the residents of bthe onecourtyard only bby loweringan object down to it bandby the residents of banothercourtyard only bby throwingan object on top of it, so that neither courtyard has convenient access to it, bbothsets of residents bare prohibitedfrom using it, although lowering an object is more convenient than throwing it?,Rav bsaid to him: Do you think thatwe are dealing with a case of three ruins bpositionedalongside each other bina straight bline? No. They arearranged in the form bof a tripod /b, i.e. in a triangular form. In other words, two of the ruins, each adjacent to one of the houses, are located next to each other; the third is positioned adjacent to one side of the other two, near both houses. The middle ruin is prohibited to the residents of both houses because both houses have equally inconvenient but direct access to it. However, each of the other ruins is permitted to the resident of the adjacent house, as he has direct access to it, while the resident of the other house can reach it only through the air of the ruin nearest to him, and Rav maintains that one person does not render it prohibited for use by another by way of the air., bRav Pappa said to Rava: Let us saythat bShmuel,who maintains that one renders it prohibited for another by way of the air, bdoes not agree withthe opinion bof Rav Dimi. When Rav Dimi camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: A place less than four by fourhandbreadths in size is an exempt domain with respect to carrying on Shabbat. Consequently, if this place is located between a public domain and a private domain, bit is permitted forboth bthe people in the public domain and the people in the private domain to adjustthe burden bon their shoulders in it, as long as they do not exchangeobjects with each other by way of the exempt domain. According to Shmuel’s opinion this should be prohibited due to the air of a different domain.,Rava replied: bThere,Rabbi Yoḥa is dealing bwithan exempt domain situated between a public domain and a private domain, the two existing bdomains by Torah law.In that case, the Sages did not prohibit the use of the place due to the air. By contrast, bhere,with regard to the air between private domains, we are dealing bwith domainsbetween which carrying is prohibited bby rabbinic law, and the Sages reinforced their statementseven bmore than those of the Torah;they added preventive measures in order to safeguard their decrees. Consequently, according to Shmuel, the Sages indeed decreed that one renders it prohibited for another by way of the air., bRavina said to Rava: But did Ravactually bsay this,that one person does not render it prohibited for use by another by way of the air? bBut wasn’t it statedthat iamora’imdisagreed with regard to btwo housesbelonging to one person that stood bon twoopposite bsides of a public domain. Rabba bar Rav Hunasaid that bRav said:It is bprohibited to throwan object bfrom onehouse bto the other; and Shmuel saidthat it is bpermitted to throw from one to the other.Rav apparently forbade the act of throwing due to the prohibited air of the public domain that lies between the two houses.,Rava bsaid to him: Wasn’t it established that onehouse was relatively bhigher and theother bonewas blowerthan the first? Rav prohibited throwing from one domain to the other, not due to the air of the public domain, but rather due to the difficulty of throwing from a low place to a higher one, as the thrown object bmight sometimes roll and fallback into the public domain bandpeople might bcome to pick it upand carry it from the public domain to the private domain. It was for this reason that Rav prohibited throwing an object from one house to another., strongMISHNA: /strong With regard to bone who placed his ieiruv /iof courtyards bin a gatehouseor in ba portico,a roofed structure without walls or with incomplete walls, borone who deposited it in ba balcony,this bis not avalid ieiruv /i. And one who resides there,in any of these structures, bdoes not render it prohibitedfor the homeowner and the other residents of the courtyard to carry, even if he did not contribute to the ieiruv /i.,If, however, one deposited his ieiruvin ba hay shed orin ba cowshed orin ba woodshed orin ba storehouse, this isa valid ieiruv /i,as it is located in a properly guarded place. bAnd one who resides therewith permission, if he neglected to contribute to the ieiruv /i, he brenders it prohibitedfor the homeowner and the other residents of the courtyard to carry. bRabbi Yehuda says: If the homeowner has there,in the hay shed or the other places listed above, ba right of usage,i.e., if he is entitled to use all or part of the area for his own purposes, then the one who lives there bdoes not render it prohibitedfor the homeowner, as the area is considered the homeowner’s quarters, and the person living there is classified as a member of his household., strongGEMARA: /strong bRav Yehuda, son of Rav Shmuel bar Sheilat, said: Any placewith regard to bwhichthe Sages bsaidthat bone who resides there does not render it prohibitedfor the other residents of the courtyard to carry, bone who places his ieiruv /ithere, his bis not avalid ieiruv /i, except for a gatehousethat belongs bto an individual.If a structure is used as a passageway by only one person, he does not render it prohibited for the other residents of the courtyard, and an ieiruvplaced there is a valid ieiruv /i. bAnd any placewith regard to bwhich the Sages saidthat ba joiningof courtyards bmay not be placed there, a mergingof alleyways bmay be placed there, except forthe bairspaceof an balleyway,which is not inside one of the courtyards.,The Gemara asks: bWhat is he teaching usby this? bWe havealready blearnedthis in the mishna: With regard to bone who placed his ieiruvin a gatehouseor in ba porticoor in ba balcony, it is not avalid ieiruv /i.It can be inferred from the mishna that ban ieiruv /i, it is not, a mergingof the alleyway, it bis.What, then, is novel in this statement?,The Gemara answers: bIt was necessary for himto teach the ihalakhaof ba gatehousethat belongs bto an individual andthe ihalakhaof bthe airspaceof ban alleyway, which we did not learnin the mishna. bThis was also taughtin a ibaraita /i: bOne who placed his ieiruvin a gatehouse,or in ba portico, orin ba balcony, or in a courtyard, or in an alleyway, this isa valid ieiruv /i. But didn’t we learnin the mishna that this bis not an ieiruv /i?Rather, you must bsaythat the ibaraitashould read: bThis isa valid bmergingof the alleyway.,The Gemara raises a difficulty: But if one places the food of the bmergingof the alleyway bin the alleywayitself, it is bnotproperly bguarded,which means that it is as though he has not placed the merging of the alleyway there at all. Rather, you must bsaythat the ibaraitashould read: If he placed his merging of the alleyway bin a courtyard in the alleyway,it is valid., bRav Yehuda saidthat bShmuel said:If there were ba groupof people bwho were diningtogether on Shabbat eve, band the day became sanctified for them,i.e., Shabbat began while they were eating, bthey may rely upon the bread on the table for an ieiruv /iof courtyards, so that they are all permitted to carry in the courtyard. bAnd some saythey may rely on the bread bfor a mergingof the alleyway., bRabba said:The two versions bdo not disagreewith regard to whether the bread counts as an ieiruvor a merging of the alleyway. Rather, bhere,the teaching that states it can be used as an ieiruv /i, is referring to a case bwherethey are bdining in the house,as food deposited in a house can be used as an ieiruvfor the courtyard. By contrast, bthereit is referring to a situation bwherethey are bdining in the courtyard,and they may therefore rely on the bread only as a merging of the alleyway but not as an ieiruv /i., bAbaye said to Rabba:A ibaraita bwas taught that supports you. Joinings of courtyardsare deposited bin a courtyard, and mergings of alleywaysare placed bin an alleyway. And we discussedthis ibaraitaand raised a difficulty: How can it be that ieiruvinof courtyardsare deposited bin a courtyard? But didn’t we learnin the mishna: If bone deposited his ieiruvin a gatehouse,or in ba portico, orin ba balcony it is not avalid ieiruv /i?The mishna clearly indicates that the ieiruvmay not be deposited in the airspace of a courtyard. Rather, you must bsaythat the ibaraitashould read as follows: iEiruvinof a courtyardare placed bin a house inthat bcourtyard;whereas bmergings of alleywaysare placed bin a courtyardthat opens bintothat balleyway. /b,We learned in the mishna that bRabbi Yehuda says: Ifthe homeowner bhas there,in the hay shed or one of the other places listed, ba right of usage,the person living there does not render the courtyard prohibited. The Gemara asks: bWhat are the circumstances of a right of usage?The Gemara answers: bFor example, the courtyard ofa man named bBonyas,an extremely wealthy individual who allowed various people to take up residence on his property, and he kept some of his many possessions in the living quarters assigned to those people. As he retained the right to remove his articles from their apartments, those areas continued to be regarded as quarters belonging to Bonyas and the people living there were deemed members of his household.,The Gemara relates another incident involving Bonyas and his wealth: The bson of Bonyas came before RabbiYehuda HaNasi. Realizing from his visitor’s clothing that he was dealing with a wealthy individual, Rabbi Yehuda HaNasi bsaid tohis attendants: bMake way for onewho possesses bone hundred imaneh /i,i.e., one hundred times one hundred izuz /i, as one of this status deserves to be honored in accordance with his riches. Later, banother person camebefore him, and Rabbi Yehuda HaNasi once again turned to his attendants and bsaid to them: /b
23. Eusebius of Caesarea, Ecclesiastical History, 5.3.4, 5.4.1 (3rd cent. CE - 4th cent. CE)

5.3.4. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. 5.4.1. The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows:
24. Nag Hammadi, The Gospel of Thomas, 53 (3rd cent. CE - 3rd cent. CE)

25. Anon., Gospel of Thomas, 53

26. Anon., Midrash Mishle, 31



Subjects of this text:

subject book bibliographic info
abraham Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 97; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 117
acts, book of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95
adam Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 218
anthropolog(y)(ical) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 101
aristobulus i Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
author of the martyrs of lyon Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
babylonian, halakha/tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
baptism, and circumcision Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 216, 217
baptism, household Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 217
baptism, infant and delayed Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 216, 217
belial Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 98
birth narrative Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 114, 117
children Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 226
christianity Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95
chronology/chronological Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
circumcision, adult Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 117
circumcision, eighth–day Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 115, 117
circumcision, idumean Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
circumcision, iturean Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
circumcision, of jesus Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 115, 117
circumcision Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 226; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
customs Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100, 378
damascus document (cd) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
egyptian Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
elizabeth Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115, 116, 117
embyo(nic)(logy) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 116, 117
epigraphy (inscriptions) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
four, fluids Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 100
gabriel Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 116
galen Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 100
greco, roman Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 98, 101
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
herod, herod the great Crabb, Luke/Acts and the End of History (2020) 350
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
holy spirit Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
house of onias (beth ḥonio) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
identity, gentile Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
identity, jewish Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
inspiration Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 116
ioudaois Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
isaiah, prophet Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115
jewish law Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
john the baptist Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115, 116, 117; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 226
judaean war Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
judgement, final Crabb, Luke/Acts and the End of History (2020) 350
levitical/ritual purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
lowther-clarke w.k. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 217
luke, gospel of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95, 96, 100, 101, 114
luke, gospel writer Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95, 96, 97, 101, 114, 115, 116
magnificat Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 97
martyrdom/martyrs Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
mary, mother of jesus Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 96, 97, 98, 115, 116
medical, knowledge and texts Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95, 96, 97, 98, 100, 101, 114, 115, 116, 117
medicine Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 100
messianic woes Crabb, Luke/Acts and the End of History (2020) 350
mikva, mikvaot (ritual bathhouse) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
miracle Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95, 96
multiform (~ judaism, pharisaism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
name/named/unnamed Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100, 378
naming Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 217
nan, angel Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
nome Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
of jesus Crabb, Luke/Acts and the End of History (2020) 350
oniad authorship, genealogy (high priestly succession) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
onias temple, identity of builder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
parthenos (παρθένος) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
passover Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 115
paul Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9, 115
periodisation of history Crabb, Luke/Acts and the End of History (2020) 350
persecutions Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
pregnancy Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 98, 101
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
programmatic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
prophet(ess)/prophecy/prophetic Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 97, 98, 115, 117
prophetess, prophetesses Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
proselyte Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 9
pseudo-prophecy/pseudoprophets Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
purity laws Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
purity system Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
rabbinic, literature and texts Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
rabbis Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
redaction/writing of mishna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
repetition Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
ritual Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
roman, period Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
roman Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
salvation Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115, 116, 117
scholarship, biblical Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 95
sect/sectarian Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
septuagint(al) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 101
signs Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
spirit, characterizations as, indicator of health Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 114, 115
spirit, characterizations as, substance/material Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 100
spirit, effects of, prophecy Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115
spirit, effects of, testimony Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115
spirit, modes of presence, filling Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 97, 98, 115, 116, 117
spirit, modes of presence, put/placed within, - resting upon Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 115
stephen Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 117
synagogue Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
teacher of righteousness Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 378
temple ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
temporal terminology\n, ἡμέρα Crabb, Luke/Acts and the End of History (2020) 350
tora (see also pentateuch) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116
vettius epagathus Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
virgin Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 41
voluntary martyrdom ix, xxxvi Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
womb (κοιλία) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 97, 114, 115, 116, 117
worship, occasional Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 216, 217
zachariah Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220
zechariah' Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 101
zechariah Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 98, 115, 116