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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 10.42


Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς.but one thing is needed. Mary has chosen the good part, which will not be taken away from her.


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

46 results
1. Hebrew Bible, Deuteronomy, 8.3, 28.1, 28.6, 30.12 (9th cent. BCE - 3rd cent. BCE)

8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live." 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’"
2. Hebrew Bible, Exodus, 23.2 (9th cent. BCE - 3rd cent. BCE)

23.2. הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל־הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי׃ 23.2. לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת׃ 23.2. Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice;"
3. Hebrew Bible, Genesis, 1.1, 18.21-18.22, 20.12 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 20.12. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃ 1.1. In the beginning God created the heaven and the earth." 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’" 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 20.12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife."
4. Hebrew Bible, Proverbs, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)

6.6. לֵךְ־אֶל־נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם׃ 6.7. אֲשֶׁר אֵין־לָהּ קָצִין שֹׁטֵר וּמֹשֵׁל׃ 6.8. תָּכִין בַּקַּיִץ לַחְמָהּ אָגְרָה בַקָּצִיר מַאֲכָלָהּ׃ 6.6. Go to the ant, thou sluggard; Consider her ways, and be wise;" 6.7. Which having no chief, Overseer, or ruler," 6.8. Provideth her bread in the summer, And gatherest her food in the harvest."
5. Hebrew Bible, Psalms, 41.10, 45.1, 127.2 (9th cent. BCE - 3rd cent. BCE)

45.1. בְּנוֹת מְלָכִים בְּיִקְּרוֹתֶיךָ נִצְּבָה שֵׁגַל לִימִינְךָ בְּכֶתֶם אוֹפִיר׃ 45.1. לַמְנַצֵּחַ עַל־שֹׁשַׁנִּים לִבְנֵי־קֹרַח מַשְׂכִּיל שִׁיר יְדִידֹת׃ 127.2. שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי־שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא׃ 41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me." 45.1. For the Leader; upon Shoshannim; [a Psalm] of the sons of Korah. Maschil. A Song of loves." 127.2. It is vain for you that ye rise early, and sit up late, Ye that eat the bread of toil; So He giveth unto His beloved in sleep."
6. Hebrew Bible, 1 Kings, 19.5-19.8 (8th cent. BCE - 5th cent. BCE)

19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃ 19.6. וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַת רְצָפִים וְצַפַּחַת מָיִם וַיֹּאכַל וַיֵּשְׁתְּ וַיָּשָׁב וַיִּשְׁכָּב׃ 19.7. וַיָּשָׁב מַלְאַךְ יְהוָה שֵׁנִית וַיִּגַּע־בּוֹ וַיֹּאמֶר קוּם אֱכֹל כִּי רַב מִמְּךָ הַדָּרֶךְ׃ 19.8. וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַד הַר הָאֱלֹהִים חֹרֵב׃ 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’" 19.6. And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again." 19.7. And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’" 19.8. And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God."
7. Hebrew Bible, Amos, 3.4, 3.6 (8th cent. BCE - 6th cent. BCE)

3.4. הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃ 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 3.4. Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?" 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?"
8. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE)

45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things."
9. Theognis, Elegies, 306-308, 305 (6th cent. BCE - 5th cent. BCE)

10. Xenophon, On Household Management, 3.10-3.12, 3.14, 7.18-7.19, 7.22 (5th cent. BCE - 4th cent. BCE)

3.10. Would you have me break in colts, Socrates ? of course not, no more than I would have you buy children to train as agricultural labourers; but horses and human beings alike, I think, on reaching a certain age forthwith become useful and go on improving. I can also show you that husbands differ widely in their treatment of their wives, and some succeed in winning their co-operation and thereby increase their estates, while others bring utter ruin on their houses by their behaviour to them. 3.11. And ought one to blame the husband or the wife for that, Socrates ? When a sheep is ailing, said Socrates , we generally blame the shepherd, and when a horse is vicious, we generally find fault with his rider. In the case of a wife, if she receives instruction in the right way from her husband and yet does badly, perhaps she should bear the blame; but if the husband does not instruct his wife in the right way of doing things, and so finds her ignorant, should he not bear the blame himself? 3.12. Anyhow, Critobulus, you should tell us the truth, for we are all friends here. Is there anyone to whom you commit more affairs of importance than you commit to your wife? There is not. Is there anyone with whom you talk less? There are few or none, I confess. 3.14. But what of the husbands who, as you say, have good wives, Socrates ? Did they train them themselves? There’s nothing like investigation. I will introduce Aspasia to you, and she will explain the whole matter to you with more knowledge than I possess. 7.18. For it seems to me, dear, that the gods with great discernment have coupled together male and female, as they are called, chiefly in order that they may form a perfect partnership in mutual service. 7.19. For, in the first place, that the various species of living creatures may not fail, they are joined in wedlock for the production of children. Secondly, offspring to support them in old age is provided by this union, to human beings, at any rate. Thirdly, human beings live not in the open air, like beasts, but obviously need shelter. 7.22. And since both the indoor and the outdoor tasks demand labour and attention, God from the first adapted the woman’s nature, I think, to the indoor and man’s to the outdoor tasks and cares.
11. Cicero, On Duties, 3.63 (2nd cent. BCE - 1st cent. BCE)

3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.63.  Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude.
12. Septuagint, Ecclesiasticus (Siracides), 6.7-6.9, 6.14-6.16, 6.34, 9.14, 16.3, 39.11 (2nd cent. BCE - 2nd cent. BCE)

9.14. As much as you can, aim to know your neighbors,and consult with the wise. 16.3. Do not trust in their survival,and do not rely on their multitude;for one is better than a thousand,and to die childless is better than to have ungodly children. 16.3. with all kinds of living beings he covered its surface,and to it they return. 39.11. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him.
13. Philo of Alexandria, On Curses, 104 (1st cent. BCE - 1st cent. CE)

104. And as he made an ear spherical, fashioning lesser circles in their greater ones and framing it as in a lathe, with the object of preventing the sounds of the voice which come from without from being wasted and dissipated, so that the voice when collected together and closely packed within the circle might, by a sort of diffusion of the power of hearing, be poured over the different channels of the principal part. And this immediately served as a model for those theatres which are found in handsome cities; so that the shape of a theatre is skilfully dictated by the mechanism of the ear. So also, nature, which formed animals, stretching the rough artery like a musical canon, and wearing beneath the harmonic and chromatic and diatonic kinds of sounds, according to the innumerable variations of combined and separated melodies, made a model in accordance with which every musical instrument might be made. XXXII.
14. Philo of Alexandria, On The Special Laws, 4.73 (1st cent. BCE - 1st cent. CE)

4.73. for it was a felicitous and true saying of one of the wise men of old, that men never act in a manner more resembling the gods than when they are bestowing benefits; and what can be a greater good than for mortal men to imitate the everlasting God?
15. Epictetus, Discourses, 1.9.5 (1st cent. CE - 2nd cent. CE)

16. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE)

17. Juvenal, Satires, 6.434-6.456 (1st cent. CE - 2nd cent. CE)

18. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
19. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 3 (1st cent. CE - 1st cent. CE)

20. New Testament, 1 Peter, 2.18, 3.1 (1st cent. CE - 1st cent. CE)

2.18. Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word;
21. New Testament, 1 Corinthians, 1.1, 7.32-7.35, 8.13, 9.14, 10.17, 10.30, 12.12, 16.15, 16.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
22. New Testament, 1 Thessalonians, 5.12 (1st cent. CE - 1st cent. CE)

5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you
23. New Testament, 1 Timothy, 6.18 (1st cent. CE - 1st cent. CE)

6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
24. New Testament, 2 Corinthians, 1.1 (1st cent. CE - 1st cent. CE)

25. New Testament, Acts, 1.6-1.11, 6.1-6.6, 17.4, 17.12, 18.1-18.3, 18.18-18.21, 18.24-18.26 (1st cent. CE - 2nd cent. CE)

1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 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. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 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.
26. New Testament, Jude, 1 (1st cent. CE - 1st cent. CE)

27. New Testament, Philemon, 2, 1 (1st cent. CE - 1st cent. CE)

28. New Testament, Colossians, 1.1, 3.22 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 3.22. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God.
29. New Testament, Ephesians, 5.8-5.11, 6.5 (1st cent. CE - 1st cent. CE)

5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;
30. New Testament, Galatians, 1.1-1.2, 3.28 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.2. and all the brothers who are with me, to the assemblies of Galatia: 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
31. New Testament, Hebrews, 12.22 (1st cent. CE - 1st cent. CE)

12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels
32. New Testament, Romans, 16.3 (1st cent. CE - 1st cent. CE)

16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus
33. New Testament, Titus, 3.8 (1st cent. CE - 1st cent. CE)

3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
34. New Testament, John, 1.10, 1.29, 1.34, 1.41, 2.3, 2.4, 2.5, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.47, 4.48, 4.49, 5.6, 6.7, 6.9, 6.27, 6.35, 7.3, 7.4, 10.1, 10.3, 10.4, 10.6, 10.7, 10.8, 10.9, 10.10, 10.25, 10.27, 10.30, 10.35, 10.36, 10.37, 10.38, 11, 11.1, 11.1-12.8, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 11.41, 11.42, 11.43, 11.44, 11.45, 11.46, 11.47, 11.48, 11.49, 11.50, 11.51, 11.52, 11.53, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.20, 12.21, 12.44, 12.45, 12.46, 12.48, 12.49, 12.50, 13, 13.1, 13.5, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 14, 15, 16, 16.29, 17, 18.10, 19.26, 19.38, 19.39, 19.40, 19.41, 19.42, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.15, 20.25 (1st cent. CE - 1st cent. CE)

1.10. He was in the world, and the world was made through him, and the world didn't recognize him.
35. New Testament, Luke, 1.38, 2.19, 2.51, 4.39, 6.6, 6.13-6.16, 6.46-6.49, 7.11-7.17, 7.29-7.50, 8.1-8.4, 8.9-8.15, 8.21, 8.35, 8.40-8.56, 9.1, 9.35, 9.59-9.60, 10.1-10.12, 10.17-10.20, 10.25, 10.29-10.41, 11.1-11.5, 11.27-11.28, 11.37-11.53, 12.21-12.23, 12.33-12.34, 13.1-13.9, 13.11-13.17, 14.1, 14.5, 14.7-14.11, 14.26, 14.28-14.32, 15.11-15.26, 16.19-16.31, 17.1, 17.16, 17.25, 19.9, 21.34, 22.14-22.38, 22.49-22.51, 23.34, 24.1-24.12, 24.27, 24.50-24.53 (1st cent. CE - 1st cent. CE)

1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.9. Then his disciples asked him, "What does this parable mean? 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.' 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.27. It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you! 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 11.53. As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him; 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.23. Life is more than food, and the body is more than clothing. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day? 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 14.28. For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? 14.29. Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him 14.30. saying, 'This man began to build, and wasn't able to finish.' 14.31. Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 14.32. Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.1. He said to the disciples, "It is impossible that no occasions of stumbling should come, but woe to him through whom they come! 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.25. But first, he must suffer many things and be rejected by this generation. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed! 22.23. They began to question among themselves, which of them it was who would do this thing. 22.24. There arose also a contention among them, which of them was considered to be greatest. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing. 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.38. They said, "Lord, behold, here are two swords."He said to them, "That is enough. 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 22.50. A certain one of them struck the servant of the high priest, and cut off his right ear. 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.8. They remembered his words 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
36. New Testament, Mark, 1.29-1.31, 2.16, 2.18-2.20, 3.1, 3.16-3.19, 3.34, 5.21-5.43, 6.7, 7.24-7.30, 10.45, 11.1-11.2, 14.1-14.9, 15.40-15.41, 16.1-16.8 (1st cent. CE - 1st cent. CE)

1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 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. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.
37. New Testament, Matthew, 2.13-2.15, 4.4, 5.9, 5.21, 5.44, 6.1, 6.34, 7.17, 9.18-9.25, 10.1-10.5, 11.19, 12.10, 13.52, 14.13-14.21, 15.22-15.28, 16.22, 17.16, 19.12-19.29, 20.21, 20.24, 25.31-25.46, 26.1, 26.6-26.13, 26.22, 26.33, 26.36-26.46, 26.51, 26.69-26.75, 27.59-27.61, 28.1-28.8 (1st cent. CE - 1st cent. CE)

2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 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. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live. 9.19. Jesus got up and followed him, as did his disciples. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 17.16. So I brought him to your disciples, and they could not cure him. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.15. He laid his hands on them, and departed from there. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom. 20.24. When the ten heard it, they were indigt with the two brothers. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. 26.1. It happened, when Jesus had finished all these words, that he said to his disciples 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her. 26.22. They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord? 26.33. But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble. 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 26.51. Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear. 26.69. Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean! 26.70. But he denied it before them all, saying, "I don't know what you are talking about. 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth. 26.72. Again he denied it with an oath, "I don't know the man. 26.73. After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known. 26.74. Then he began to curse and to swear, "I don't know the man!"Immediately the cock crowed. 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly. 27.59. Joseph took the body, and wrapped it in a clean linen cloth 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
38. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)

39. Tertullian, On The Flesh of Christ, 8 (2nd cent. CE - 3rd cent. CE)

8. These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defense of His birth. But since Apelles' precious set lay a very great stress on the shameful condition of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of the lost sheep. The world, then, must be a wrong thing, according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world is a fault, as is the body, such must be its parts - faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And a corrupt tree must needs bring forth evil fruit. Matthew 7:17 The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness - in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 This passage, however, has nothing to do with any difference of substance; it only contrasts with the once earthy substance of the flesh of the first man, Adam, the heavenly substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial - by the Spirit, of course - even in this earthy flesh. Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. If, then, they who become heavenly, as Christ also was, carry about an earthy substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an earthy flesh, even as they are who are put on a level with Him.
40. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

33b. על המעשר ר' אלעזר בר' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר,איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור' אלעזר בר' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר' שמעון ואמר בעון ביטול תורה,אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו,התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ,ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג,אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה,נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה,בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו,שמע ר' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי,אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה 33b. bforneglecting to separate btithes. Rabbi Elazar, son of Rabbi Yosei, says: iAskaracomes as punishment for bslander. Rava said, and some saythat it was bRabbi Yehoshua ben Leviwho said it: bWhat is the versethat alludes to this? b“But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped”(Psalms 63:12). The punishment for lying is that the mouth will be stopped. iAskaraaffects the mouth along with other parts of the body., bA dilemma was raised beforethose who were sitting in the study hall: Did bRabbi Elazar, son of Rabbi Yosei, saythat iaskaracomes as punishment only bfor slander, or perhaps he saidit was balso for slander? Comeand bheara resolution to this dilemma from that which was taught in a ibaraita /i: bWhen our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before themwith regard to bthis plagueof iaskara /i: bWhy does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i,who was bthe head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapesthe voice that emerges from the mouth, still, bthe mouth completesthe formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. bRabbi Elazar, son of Rabbi Yosei, responded and said:This disease ends in the mouth bbecause one eats with it non-kosher things.They immediately wondered about this: bDoes it enter your mindto say that iaskarais caused by eating bnon-kosher food?Are those who eat non-kosher food so numerous? bRather,it comes as a punishment bfor eatingfoods bthat were notritually bprepared,i.e., were not tithed. bRabbi Shimon responded and said:This disease comes as a punishment bfor the sin of dereliction inthe study of bTorah. /b, bThey said to him: Women will provethat dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract iaskara /i. He answered them: They are punished because bthey cause their husbands to be idlefrom the study of Torah. They said to him: bGentiles will provethat this is not the cause, as they also contract iaskaraeven though they are not obligated to study Torah. He answered them: They are also punished because bthey cause Israel to be idlefrom the study of Torah. They said to him: bChildren will provethat this is not the cause, for they are not at all obligated to study Torah and they also suffer from iaskara /i. He answered them: They are punished because bthey cause their fathers to be idlefrom the study of Torah. They said to him: bSchool children will provethat this is not the cause, as they study Torah and, nevertheless, they suffer from iaskara /i.,The Gemara answers: bThere /b, it must be understood bin accordance withthe statement of bRabbi Guryon,as bRabbi Guryon said, and some saythat it was bRav Yosef, son of Rabbi Shemaya,who said it: bAt a time whenthere are brighteous people in the generation,the brighteous are seized /b, i.e., they die or suffer, bforthe sins of bthe generation. If there are no righteous people in the generation, school children,who are also without sin, bare seized forthe sins of bthe generation /b. bRabbi Yitzḥak bar Ze’iri said, and some saythat bRabbi Shimon ben Nezira said: What is the versethat alludes to this? b“If you know not, you fairest among women, go your way forth by the footsteps of the flockand feed your kids, beside the shepherds’ tents [ imishkenot /i] b” ( /bSong of Songs 1:8). bAnd we sayin explanation of this verse: They are the blambs that are taken as collateral [ ihamemushkanin /i],which is etymologically similar to the word imishkenot /i, bin place of the shepherds.If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, bconclude from itthat Rabbi Elazar, son of Rabbi Yosei, bsaidthat the illness of iaskara balsoresults from bslander,as the ibaraitaprovides an additional cause of the illness. The Gemara comments: Indeed, bconclude from it. /b,In this ibaraitaRabbi Yehuda is described as head of the speakers in every place. The Gemara asks: bAnd why did they call him head of the speakers in every place?The Gemara relates that this resulted due to an incident that took place bwhen Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation,the Romans, as bthey established marketplaces, established bridges,and bestablished bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves;and bbridges, to collect taxes fromall who pass over bthem. Yehuda, son of converts, went and related their statementsto his household, bandthose statements continued to spread until bthey were heard by the monarchy. Theyruled and bsaid: Yehuda, who elevatedthe Roman regime, bshall be elevatedand appointed as head of the Sages, the head of the speakers in every place. bYosei, who remained silent, shall be exiledfrom his home in Judea as punishment, and sent btothe city of bTzipporiin the Galilee. bAnd Shimon, who denouncedthe government, bshall be killed. /b,Rabbi Shimon bar Yoḥai band his son,Rabbi Elazar, bwentand bhid in the study hall. Every dayRabbi Shimon’s bwife would bring them bread and a jug of water and they would eat. When the decree intensified,Rabbi Shimon bsaid to his son: Women are easily impressionableand, therefore, there is room for concern blestthe authorities btorture her and she reveal ourwhereabouts. bThey went and they hid in a cave. A miracle occurredand ba carobtree bwas created for them as well as a spring of water. They would remove their clothes and sitcovered bin sand up to their necks /b. bThey would studyTorah ball dayin that manner. bAt the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijahthe Prophet bcame and stood at the entrance to the caveand bsaid: Who will inform bar Yoḥai thatthe bemperor died and his decree has been abrogated? /b, bThey emergedfrom the cave, and bsaw people who were plowing and sowing.Rabbi Shimon bar Yoḥai bsaid:These people babandon eternal lifeof Torah study band engage in temporal lifefor their own sustece. The Gemara relates that bevery place thatRabbi Shimon and his son Rabbi Elazar bdirected their eyes was immediately burned. A Divine Voice emerged and said to them:Did byou emergefrom the cave in order bto destroy My world? Return to your cave. They again wentand bsatthere bfor twelve months. They said: The judgment of the wicked in Gehenna lastsfor btwelve months.Surely their sin was atoned in that time. bA Divine Voice emerged and saidto them: bEmerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal.Rabbi Shimon bsaid toRabbi Elazar: bMy son, you and I suffice for theentire bworld,as the two of us are engaged in the proper study of Torah., bAs the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat.They said to him: bAnd let one suffice.He answered them: bOneis bcorresponding to: “Rememberthe Shabbat day, to keep it holy” (Exodus 20:8), bandone is bcorresponding to: “Observethe Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon bsaid to his son: See how beloved the mitzvot are to Israel. Their minds wereput bat easeand they were no longer as upset that people were not engaged in Torah study., bRabbi Pineḥas ben Ya’ir,Rabbi Shimon’s bson-in-law /b, bheard and went out togreet bhim. He brought him into the bathhouse andbegan btending to his flesh. He saw thatRabbi Shimon bhad cracks inthe skin on bhis body. He was crying, and the tears fell from his eyes and causedRabbi Shimon bpain.Rabbi Pineḥas bsaid toRabbi Shimon, his father-in-law: bWoe is me, that I have seen you like this.Rabbi Shimon bsaid to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me thisprominence in Torah, basthe Gemara relates: bAt first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respondto his question with btwelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty /b, bRabbi Shimon ben Yoḥai would respondwith btwenty-four answers. /b,Rabbi Shimon bsaid: Since a miracle transpiredfor me, bI will goand brepair somethingfor the sake of others in gratitude for God’s kindness, bas it is written: “And Jacob came wholeto the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countece of the city” (Genesis 33:18). bRav said,the meaning of: And Jacob came whole, is: bWhole in his body, whole in his money, whole in his Torah.And what did he do? bAnd he graced the countece of the city;he performed gracious acts to benefit the city. bRav said:Jacob bestablished a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥa said: He established bathhouses for them.In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. bHe said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity /b
41. Diogenes Laertius, Lives of The Philosophers, 4.1 (3rd cent. CE - 3rd cent. CE)

4.1. BOOK 4: 1. SPEUSIPPUSThe foregoing is the best account of Plato that we were able to compile after a diligent examination of the authorities. He was succeeded by Speusippus, an Athenian and son of Eurymedon, who belonged to the deme of Myrrhinus, and was the son of Plato's sister Potone. He was head of the school for eight years beginning in the 108th Olympiad. He set up statues of the Graces in the shrine of the Muses erected by Plato in the Academy. He adhered faithfully to Plato's doctrines. In character, however, he was unlike him, being prone to anger and easily overcome by pleasures. At any rate there is a story that in a fit of passion he flung his favourite dog into the well, and that pleasure was the sole motive for his journey to Macedonia to be present at the wedding-feast of Casander.
42. Jerome, Letters, a b c d\n0 "133.3" "133.3" "133 3" (5th cent. CE - 5th cent. CE)

43. Jerome, Letters, a b c d\n0 "133.3" "133.3" "133 3" (5th cent. CE - 5th cent. CE)

44. Jerome, Letters, a b c d\n0 "133.3" "133.3" "133 3" (5th cent. CE - 5th cent. CE)

45. Anon., Gospel of Peter, 50

46. Egeria (Eucheria), Itinerarium, 29.3



Subjects of this text:

subject book bibliographic info
abba silvanus Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 96, 97, 160
abraham Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
acts Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
addas (disciple of mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
adelphä Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 195
against adimantus (augustine) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
ahab Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
anaphora Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel/s, authorities Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel/s, dominions Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel/s, powers Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel/s, thrones Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
antitheses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
antithesis Corley, Ben Sira's Teaching on Friendship (2002) 47
anxiety, wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
apelles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
apostles Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 48, 195
aquinas, thomas Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
archangel/s, seven archangels Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
archangel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
ascetic(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 451
assumption Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
augustine of hippo, against adimantus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
augustine of hippo, on manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
bat kol (heavenly voice) Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 97
behavior Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
ben sira Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
bethany Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
bethphage Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
book about the two classes (liber de duobus gradibus) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
boyarin, daniel Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 97
bread Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
caesarius van heisterbach Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
carmelite Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
catechesis Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 206
caution Corley, Ben Sira's Teaching on Friendship (2002) 47
celibacy Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 206
cherub/cherubim Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
christians Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
church of the ascension Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
cologne Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
constantine Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
contemplation Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
corpus christi Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
creed in gospels Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
critical spatiality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
cultural conte Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
cyriacus of bahansa Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
death Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
delf, dirc van Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
desert Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
diakonia, meaning of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 201
diakonia as ministry Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 201
diakonia as offi ce Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 195
diakonia women and Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 201
disciples Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
egypt Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
elijah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
esoterica, esoteric instruction Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
eucharist Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
evagrius ponticus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
exegesis, scriptural Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 96, 97
exemplars of trust, jesus as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271
family Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
fear of god Corley, Ben Sira's Teaching on Friendship (2002) 47
flight of mary and joseph Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
gender Keener, First-Second Corinthians (2005) 119; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
gentiles Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
gethsemane Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
god Corley, Ben Sira's Teaching on Friendship (2002) 47
good name Corley, Ben Sira's Teaching on Friendship (2002) 47
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271, 272
graeco-roman piety Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 179
gregory of nyssa Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
guidelines Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
hebrew bible/old testament, manichaean rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
hecaton of rhodes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
hedonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
home Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
horeb Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
hospitality Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
household Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
hypatia (alexandrian philosopher) Conybeare, The Irrational Augustine (2006) 106
hypocrisy/hypocrites Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
idealized cognitive models (ic m) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
isaac Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
israel, house of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
jacob Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jerome Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
jerusalem Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
jesus Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
jesus christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
joanna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
john Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
john cassian Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
joseph Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
judas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 139
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271
koenraad of st. joris Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
lazarus Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
lazarus rich man and Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 48
lectionary Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 211
liber Conybeare, The Irrational Augustine (2006) 106
liber de duobus gradibus (book about the two classes) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
literary context Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 211
liturgy as interpretive context Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 211
lords prayer, teaching of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
love Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
lukan travel narrative Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 192
luke-acts, gendered agenda of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 201
luke-acts, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 192, 195, 200, 201, 206, 211
mani and manichaeans, antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, hebrew bible/old testament, rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, new testament, use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
marcion and marcionites, manichaeans and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mariamne confl ated with mary of bethany Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
martha Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
martha (sister of mary) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
martha anxious, worried, troubled Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 200, 201, 206
martha canonical, confession of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
martha canonical Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 1, 2
martha contrasted with mary, diakonia of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2, 195, 200, 201
martha contrasted with mary Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 195, 200, 201, 206, 211
martha drunk with pain, feminist scholarship on Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 1, 2
martha historical Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30, 195
martha lazarus), later legends of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 1
martha lazarus), lukan portrait of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2, 192, 195, 200, 201, 206, 211
martha lazarus), retrieval of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 1, 2
martha serving (see martha, diakonia of ), typological interpretation of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
mary, st., praise of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
mary, st. Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
mary Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
mary (mother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary (sister of martha) Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
mary and martha Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
mary magdalene Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary of bethany Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
mary of james Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
maskil(im) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
meal Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
mediator, others, in imitation of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271, 272
midrash, biblical text Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 97
miraculous Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
mission, role of women Esler, The Early Christian World (2000) 447
mission Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 195
moab, hights of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
monasticism, attitudes toward physical work Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 96, 97, 160
monks Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
moses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
mount of olives Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
narratives Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 48
new testament, manichaean exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
nicodemus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
oil Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
oral context Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 192
oral tradition Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 192
parable, of good samaritan Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of lost sheep Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of prodigal son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of two trees Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable of good samaritan Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 211
parable of rich man and lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 48
passion Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 48
passions (pathē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 179
pastoral epistles Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
paul, epistles of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
paul and martha traditions Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 206
pauline writings Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
pedagogics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
pentecost Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
pharisees Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
philosophy, christianity treated by gnostics as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
philosophy Keener, First-Second Corinthians (2005) 119
philosophy (see also academic philosophy), doing philosophy' Conybeare, The Irrational Augustine (2006) 106
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
pilgrimage Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
place Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
poemenia Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
prayer, teaching of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
priest Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
private Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
public Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
purity of heart Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
q (sayings source) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 351
qumran, yahad Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
r. eliezer Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 97
raising of lazarus, sources for Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 48
raising of lazarus and resurrection of jesus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 48
rashbi (r. shimon bar yoḥai), as a monastic i gure Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 160
rashbi (r. shimon bar yoḥai), views on work and torah study Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 160
resistance Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
resurrection Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
roman empire Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
rome Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
sacrament Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
salome (disciple of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
samaritan Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
samaritans Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
scribe, scribal sage Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
scribe Corley, Ben Sira's Teaching on Friendship (2002) 47; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
secrets/confidences, keeping/betraying Corley, Ben Sira's Teaching on Friendship (2002) 47
see also raising of lazarus, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 30
seraphim Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
sinai, sinaitic law Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
sinai Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
slaves Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
soul, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 451
sources for Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 48
space Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
spiritual, spirituality Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 451
study Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 342
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 351
sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
talmud Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 200
teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
terminology Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 81
time Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 224
tobit Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
topos, topoi, covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
topos, topoi Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
trinity, holy Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163
trust (between friends) Corley, Ben Sira's Teaching on Friendship (2002) 47
variants Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 192
virtue Corley, Ben Sira's Teaching on Friendship (2002) 47
wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 350
wedding Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 351
wisdom/wise Corley, Ben Sira's Teaching on Friendship (2002) 47
women's stories" '31.0_2.0@women, leadership of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 2
women, ministry of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 201
women, position of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
women, role in mission Esler, The Early Christian World (2000) 447
women as disciples Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 48
women of corinth Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 206
word-pairs Corley, Ben Sira's Teaching on Friendship (2002) 47
worship Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
yohanan ben matya Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432
zacchaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432