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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 16.19-16.22


Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς.Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.


πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένοςA certain beggar, named Lazarus, was laid at his gate, full of sores


καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ.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.


ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη.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.


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

41 results
1. Hebrew Bible, Deuteronomy, 5.21, 7.9, 9.27 (9th cent. BCE - 3rd cent. BCE)

5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;"
2. Hebrew Bible, Exodus, 2.24, 4.1, 4.8-4.9, 4.31, 14.31, 19.9, 20.17, 26.1, 32.13 (9th cent. BCE - 3rd cent. BCE)

2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃ 4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃ 4.8. וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן׃ 4.9. וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃ 4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃ 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 26.1. וְאֶת־הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חֹשֵׁב תַּעֲשֶׂה אֹתָם׃ 26.1. וְעָשִׂיתָ חֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הָאֶחָת הַקִּיצֹנָה בַּחֹבָרֶת וַחֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הַחֹבֶרֶת הַשֵּׁנִית׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’" 4.8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign." 4.9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’" 4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped." 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 26.1. Moreover thou shalt make the tabernacle with ten curtains: of fine twined linen, and blue, and purple, and scarlet, with cherubim the work of the skilful workman shalt thou make them." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’"
3. Hebrew Bible, Joel, 1.5 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Leviticus, 1.14 (9th cent. BCE - 3rd cent. BCE)

1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons."
5. Hebrew Bible, Micah, 7.8, 7.20 (9th cent. BCE - 3rd cent. BCE)

7.8. אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃ 7.8. Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me." 7.20. Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old."
6. Hebrew Bible, Proverbs, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)

31.11. בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12. גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13. דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14. הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15. וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16. זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃ 31.17. חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18. טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃ 31.19. יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21. לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22. מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23. נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25. עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26. פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27. צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28. קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29. רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ 31.10. A woman of valour who can find? For her price is far above rubies." 31.11. The heart of her husband doth safely trust in her, and he hath no lack of gain." 31.12. She doeth him good and not evil all the days of her life." 31.13. She seeketh wool and flax, and worketh willingly with her hands." 31.14. She is like the merchant-ships; she bringeth her food from afar." 31.15. She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens." 31.16. She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard." 31.17. She girdeth her loins with strength, And maketh strong her arms." 31.18. She perceiveth that her merchandise is good; Her lamp goeth not out by night." 31.19. She layeth her hands to the distaff, And her hands hold the spindle." 31.20. She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy." 31.21. She is not afraid of the snow for her household; For all her household are clothed with scarlet." 31.22. She maketh for herself coverlets; Her clothing is fine linen and purple." 31.23. Her husband is known in the gates, When he sitteth among the elders of the land." 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant." 31.25. Strength and dignity are her clothing; And she laugheth at the time to come." 31.26. She openeth her mouth with wisdom; And the law of kindness is on her tongue." 31.27. She looketh well to the ways of her household, And eateth not the bread of idleness." 31.28. Her children rise up, and call her blessed; Her husband also, and he praiseth her:" 31.29. ’Many daughters have done valiantly, But thou excellest them all.’" 31.30. Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised." 31.31. Give her of the fruit of her hands; And let her works praise her in the gates."
7. Hebrew Bible, Psalms, 12.5, 105.42 (9th cent. BCE - 3rd cent. BCE)

12.5. אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ׃ 105.42. כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃ 12.5. Who have said: 'Our tongue will we make mighty; Our lips are with us: who is lord over us?'" 105.42. For He remembered His holy word Unto Abraham His servant;"
8. Hebrew Bible, 1 Kings, 21.3 (8th cent. BCE - 5th cent. BCE)

21.3. וַיֹּאמֶר נָבוֹת אֶל־אַחְאָב חָלִילָה לִּי מֵיהוָה מִתִּתִּי אֶת־נַחֲלַת אֲבֹתַי לָךְ׃ 21.3. And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’"
9. Hebrew Bible, Amos, 6.4-6.7 (8th cent. BCE - 6th cent. BCE)

6.4. הַשֹּׁכְבִים עַל־מִטּוֹת שֵׁן וּסְרֻחִים עַל־עַרְשׂוֹתָם וְאֹכְלִים כָּרִים מִצֹּאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּק׃ 6.5. הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר׃ 6.6. הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף 6.7. לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים וְסָר מִרְזַח סְרוּחִים׃ 6.4. That lie upon beds of ivory, And stretch themselves upon their couches, And eat the lambs out of the flock, And the calves out of the midst of the stall;" 6.5. That thrum on the psaltery, That devise for themselves instruments of music, like David;" 6.6. That drink wine in bowls, And anoint themselves with the chief ointments; But they are not grieved for the hurt of Joseph." 6.7. Therefore now shall they go captive at the head of them that go captive, And the revelry of them that stretched themselves shall pass away."
10. Hebrew Bible, Isaiah, 5.8, 5.22 (8th cent. BCE - 5th cent. BCE)

5.8. הוֹי מַגִּיעֵי בַיִת בְּבַיִת שָׂדֶה בְשָׂדֶה יַקְרִיבוּ עַד אֶפֶס מָקוֹם וְהוּשַׁבְתֶּם לְבַדְּכֶם בְּקֶרֶב הָאָרֶץ׃ 5.22. הוֹי גִּבּוֹרִים לִשְׁתּוֹת יָיִן וְאַנְשֵׁי־חַיִל לִמְסֹךְ שֵׁכָר׃ 5.8. Woe unto them that join house to house, That lay field to field, Till there be no room, and ye be made to dwell Alone in the midst of the land!" 5.22. Woe unto them that are mighty to drink wine, And men of strength to mingle strong drink;"
11. Hebrew Bible, Jeremiah, 31.13 (8th cent. BCE - 5th cent. BCE)

31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow."
12. Aesop, Fables, 71, 66 (7th cent. BCE - 6th cent. BCE)

13. Hebrew Bible, Nehemiah, 13.2 (5th cent. BCE - 4th cent. BCE)

13.2. וַיָּלִינוּ הָרֹכְלִים וּמֹכְרֵי כָל־מִמְכָּר מִחוּץ לִירוּשָׁלִָם פַּעַם וּשְׁתָּיִם׃ 13.2. כִּי לֹא קִדְּמוּ אֶת־בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת־בִּלְעָם לְקַלְלוֹ וַיַּהֲפֹךְ אֱלֹהֵינוּ הַקְּלָלָה לִבְרָכָה׃ 13.2. because they met not the children of Israel with bread and with water, but hired Balaam against them, to curse them; howbeit our God turned the curse into a blessing."
14. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.2-1.9, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)

15. Septuagint, 1 Maccabees, 10.64 (2nd cent. BCE - 2nd cent. BCE)

10.64. And when his accusers saw the honor that was paid him, in accordance with the proclamation, and saw him clothed in purple, they all fled.
16. Septuagint, 2 Maccabees, 4.38 (2nd cent. BCE - 2nd cent. BCE)

4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'
17. Philo of Alexandria, Hypothetica, 11.12 (1st cent. BCE - 1st cent. CE)

18. Philo of Alexandria, That Every Good Person Is Free, 86 (1st cent. BCE - 1st cent. CE)

86. then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it;
19. Anon., The Life of Adam And Eve, 39.2 (1st cent. CE - 5th cent. CE)

20. Josephus Flavius, Jewish Antiquities, 3.112, 12.117, 17.197 (1st cent. CE - 1st cent. CE)

3.112. These were made wholly of silver, and polished, and that all over, excepting the bases, which were of brass. Now on each side of the gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to them; and round them was drawn a curtain of fine linen; 12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. 17.197. The body was carried upon a golden bier, embroidered with very precious stones of great variety, and it was covered over with purple, as well as the body itself; he had a diadem upon his head, and above it a crown of gold: he also had a scepter in his right hand.
21. Josephus Flavius, Jewish War, 2.14, 2.122-2.123, 2.126, 5.212, 5.232, 5.235 (1st cent. CE - 1st cent. CE)

2.14. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.14. 1. Archelaus went down now to the seaside, with his mother and his friends, Poplas, and Ptolemy, and Nicolaus, and left behind him Philip, to be his steward in the palace, and to take care of his domestic affairs. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels.
22. Mishnah, Avot, 2.7 (1st cent. CE - 3rd cent. CE)

2.7. He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of torah, he has acquired life in the world to come."
23. 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.”"
24. Mishnah, Menachot, 9.7 (1st cent. CE - 3rd cent. CE)

9.7. None of the communal offerings require the laying on of hands except the bull that is offered for [the transgression by the congregation] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for [the sin] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands [on his father’s offering], and he may bring the libations for it, and can substitute [another animal for it]."
25. New Testament, 2 Timothy, 3.8-3.9 (1st cent. CE - 1st cent. CE)

3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.
26. New Testament, Acts, 1.7, 1.11, 2.14, 2.26, 2.31-2.36, 2.40, 2.43-2.47, 3.15, 3.18, 3.20, 3.22, 4.1, 4.6, 4.32-4.37, 5.1-5.11, 5.21, 5.41-5.42, 7.37, 7.41, 8.5, 8.25, 9.22, 10.24, 10.42-10.43, 11.27-11.30, 12.21-12.23, 13.27, 13.39, 14.22, 16.14, 16.16, 16.25, 17.3, 17.6, 17.31, 18.5, 18.28, 20.21, 20.23-20.24, 21.6-21.10, 23.11, 24.15, 26.22-26.23, 28.23-28.28 (1st cent. CE - 2nd cent. CE)

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. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.20. and that he may send Christ Jesus, who was ordained for you before 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 12.22. The people shouted, "The voice of a god, and not of a man! 12.23. Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 21.6. After saying goodbye to each other, we went on board the ship, and they returned home again. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 23.11. The following night, the Lord stood by him, and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome. 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear.
27. New Testament, Apocalypse, 4.1-4.11, 15.3, 17.4-17.5, 18.11-18.12, 18.16 (1st cent. CE - 1st cent. CE)

4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.3. that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever 4.10. the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying 4.11. Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created! 15.3. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations. 17.4. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. 18.11. The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; 18.16. saying, 'Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls!
28. New Testament, Hebrews, 2.6, 3.2-3.5, 3.11-3.12, 11.8-11.12 (1st cent. CE - 1st cent. CE)

2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him? 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.11. As I swore in my wrath, 'They will not enter into my rest.' 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 11.9. By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.11. By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead.
29. New Testament, Romans, 9.15, 10.5-10.13 (1st cent. CE - 1st cent. CE)

9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved.
30. New Testament, John, 1.18, 1.45, 5.45-5.47, 8.31-8.59, 11.1-11.44, 12.2-12.3, 20.24-20.27 (1st cent. CE - 1st cent. CE)

1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing.
31. New Testament, Luke, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.68, 1.69, 1.70, 1.71, 1.72, 1.73, 1.74, 1.75, 1.76, 1.77, 1.78, 1.79, 2, 2.11, 2.26, 2.29, 2.30, 2.34, 2.46, 2.47, 3.4, 3.5, 3.6, 3.8, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 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, 4.41, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.36, 7.9, 7.24, 7.25, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 8.5, 8.6, 8.7, 8.8, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.20, 9.21, 9.22, 9.26, 9.30, 9.31, 9.32, 9.33, 9.43, 9.44, 9.51-19.27, 9.52, 10, 10.4, 10.20, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 11, 11.5, 11.6, 11.7, 11.8, 11.31, 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, 12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.33, 12.35, 12.36, 12.37, 12.38, 12.39, 12.40, 13.16, 13.18, 13.19, 13.23, 13.24, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.34, 15, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 16, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.16, 16.17, 16.18, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 17, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 17.35, 17.36, 17.37, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.42, 19.44, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 20.39, 21.19, 21.28, 22.30, 22.67, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.24, 23.25, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 24.35, 24.36, 24.37, 24.38, 24.39, 24.40, 24.41, 24.42, 24.43, 24.44, 24.45, 24.46, 24.47, 24.48, 24.49 (1st cent. CE - 1st cent. CE)

1.46. Mary said, "My soul magnifies the Lord.
32. New Testament, Mark, 1.6, 2.16-2.17, 3.9, 3.17, 4.31-4.33, 6.43-6.45, 8.11-8.12, 8.31, 9.4-9.5, 9.31, 10.15, 10.17-10.34, 12.26, 12.41-12.44, 13.24-13.29, 13.33-13.37, 14.51 (1st cent. CE - 1st cent. CE)

1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 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? 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. 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. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.51. A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him
33. New Testament, Matthew, 1.2, 1.17, 3.8-3.10, 3.12, 5.3-5.7, 7.15-7.20, 8.10-8.12, 8.17, 11.7-11.8, 11.12-11.13, 12.33-12.34, 12.36, 12.38-12.42, 13.24-13.30, 13.34, 13.36-13.43, 13.48-13.50, 17.3-17.4, 18.23-18.35, 19.16-19.30, 20.20-20.34, 22.1-22.14, 22.32, 24.1-24.5, 24.7, 24.12, 24.29, 24.43-24.51, 25.1-25.46, 26.62-26.64 (1st cent. CE - 1st cent. CE)

1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."' 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 13.37. He answered them, "He who sows the good seed is the Son of Man 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.48. which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. 13.49. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 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. 19.30. But many will be last who are first; and first who are last. 20.20. Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. 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. 20.22. But Jesus answered, "You don't know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"They said to him, "We are able. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 20.24. When the ten heard it, they were indigt with the two brothers. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 20.27. Whoever desires to be first among you shall be your bondservant 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.43. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 24.44. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 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. 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you? 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.
34. Justin, Dialogue With Trypho, 80 (2nd cent. CE - 2nd cent. CE)

80. The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies? Justin: I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, that I and many others are of this opinion, and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. For I choose to follow not men or men's doctrines, but God and the doctrines [delivered] by Him. For if you have fallen in with some who are called Christians, but who do not admit this [truth], and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, Galilæans, Hellenists, Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are [only] called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare.
35. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים 17a. band you derived pleasure from it, and because ofthis byou were held responsibleby Heaven. Rabbi Eliezer bsaid to him: Akiva,you are right, as byou have reminded methat bonce I was walking in the upper marketplace of Tzippori, and I found a manwho was one bof the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute,or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). bWhat isthe ihalakha /i: Is it permitted bto make fromthe payment to a prostitute for services rendered ba bathroom for a High Priestin the Temple? bAnd I said nothing to himin response., bHe said to me: Jesus the Nazarene taught me the following:It is permitted, as derived from the verse: b“For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return”(Micah 1:7). Since the coins bcame from a place of filth, let them go to a place of filthand be used to build a bathroom., bAnd I derived pleasure from the statement,and bdue to this, I was arrested for heresyby the authorities, because bI transgressed that which is written in the Torah:“Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b“Remove your way far from her,” thisis a reference to bheresy; “and do not come near the entrance of her house,” thisis a reference to bthe ruling authority.The Gemara notes: bAnd there arethose bwho saya different interpretation: b“Remove your way far from her,” thisis a reference to bheresy and the ruling authority; “and do not come near the entrance of her house,” thisis a reference to ba prostitute. And how muchdistance must one maintain from a prostitute? bRav Ḥisda said: Four cubits. /b,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: bAnd what do the Sages derive from thisphrase: b“Payment to a prostitute”?The Gemara answers: They explain it bin accordance withthe opinion bof Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herselfout to others for money will become so attached to this practice that bultimately,when others no longer wish to hire her, bshewill bhireothers to engage in intercourse with her. bAs it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary”(Ezekiel 16:34).,The Gemara comments: bAndRav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, bdisagrees withthe opinion bof Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness”(Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: bWhen Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. Andthe Gemara points out that this action of bhis disagrees withanother ruling that Ulla bhimselfissued, bas Ulla says: Mere intimacywith a woman with whom one is prohibited from engaging in sexual intercourse is bprohibited, due tothe maxim: bGo, go, we say to a nazirite, go around, go aroundbut bdo not come near to the vineyard.Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b“The horseleech has two daughters: Give, give”(Proverbs 30:15). bWhatis meant by b“give, give”? Mar Ukva says:This is the bvoiceof bthe two daughters who cryout bfrom Gehennadue to their suffering; bandthey are the ones who bsay in this world: Give, give,demanding dues and complete allegiance. bAnd who are they?They are bheresy and the ruling authority. There arethose bwho saythat bRav Ḥisda saysthat bMar Ukva says: The voice of Gehenna criesout band says: Bring me two daughters who cry and say in this world: Give, give. /b,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b“None that go to her return, neither do they attain the paths of life”(Proverbs 2:19). The Gemara asks: bSincethose that are drawn to heresy bdo not return,from bwhere would they attainthe path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that bthisis what the verse bis saying:In general, those who go to her do not return, bandeven bif they return, they do not attain the paths of life,i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this bto say that anyone who separateshimself bfrom heresyand returns from his mistaken ways must bdie? Butwhat about bthatwoman bwho came before Rav Ḥisdato confess to him, band she said to him: The lightest of the light,i.e., the least of the sins that she committed, is that bshe conceived her younger son fromengaging in intercourse with bher older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her,i.e., yourself, as you will certainly die soon, bbut she did not die. /b,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as bfromthe fact bthat she saidthat bthe lightest of the lightof her sins was that bshe conceivedone son from engaging in intercourse with another son, bby inferenceone can learn bthat she was also involved in heresy,and yet she did not die. The Gemara answers: bThatis a case bwherethe woman bdid not repent properly, and due to thatreason bshe did not die. /b, bThere arethose bwho saythere is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents bforthe sin of bheresy, yes,the result is death, whereas if one repents bforthe bsinof forbidden sexual intercourse he does bnotdie? bButwhat about bthatwoman bwho came before Rav Ḥisdato confess to him band Rav Ḥisda said tothose present: bPrepare funeral shrouds for her, and she died?The Gemara answers: bFromthe fact bthat she said: The lightest of the light, by inferenceone can learn bthat she was also involved in heresy. /b,The Gemara asks: bAndis it correct that one who repents bof the sinof forbidden sexual intercourse does bnotdie? bBut isn’t it taughtin a ibaraita /i: bThey said about Rabbi Elazar ben Durdayya thathe was so promiscuous that bhe did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute inone of the bcities overseas who would take a pursefull of bdinars as her payment. He took a pursefull of bdinars and went and crossed seven riversto reach bher. Whenthey were engaged in the bmattersto which they were baccustomed,a euphemism for intercourse, bshe passed windand bsaid: Just as this passed windwill bnot return to its place, so too Elazar ben Durdayya will not be accepted in repentance,even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and bhe went and sat between two mountains and hillsand bsaid: Mountains and hills, pray for mercy on mybehalf, so that my repentance will be accepted. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the mountains may depart, and the hills be removed”(Isaiah 54:10). bHe said: Heaven and earth, pray for mercy on mybehalf. bThey saidto him: bBefore we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment”(Isaiah 51:6)., bHe said: Sun and moon, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “Then the moon shall be confounded, and the sun ashamed”(Isaiah 24:23). bHe said: Stars and constellations, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “And all the hosts of heaven shall molder away”(Isaiah 34:4).,Elazar ben Durdayya bsaid:Clearly bthe matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul lefthis body. bA Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come.The Gemara explains the difficulty presented by this story: bAnd hereElazar ben Durdayya bwasguilty of bthe sinof forbidden sexual intercourse, bandyet bhe diedonce he repented. The Gemara answers: bThere too, since he was attached so stronglyto the sin, to an extent that transcended the physical temptation he felt, bit is similar to heresy,as it had become like a form of idol worship for him.,When bRabbiYehuda HaNasi heard this story of Elazar ben Durdayya, bhe wept and said: There isone who bacquires hisshare in the World-to-Come only bafter many yearsof toil, band there isone who bacquires hisshare in the World-to-Come bin one moment. And RabbiYehuda HaNasi further bsays: Not only are penitents accepted, but they are even called: Rabbi,as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: bRabbi Ḥanina and Rabbi Yonatan wereonce bwalking along the roadwhen bthey came to a certain two paths, oneof which bbranched off toward the entrance ofa place of bidol worship, andthe other bone branched off toward the entrance of a brothel. One said to the other: Let us go bythe path that leads to bthe entranceof the place bof idol worship, /b
36. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)

93a. if the repeated term “his offering” is not needed to counter the ia fortioriinferences, bwhy do Ineed these three bverses?The Gemara explains: One instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of anotherperson. Another instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of a gentile.The third instance of b“his offering”serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,i.e., they are all required to place their hands on the offering.,§ The mishna states: If the owner of an offering died, then bthe heiris regarded as the offering’s owner. Therefore, he bplaceshis bhandson the offering and brings the accompanying libations, and he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred., bRav Ḥaya taughta ibaraita bin the presence of Rava: An heir does not place handson an offering he inherited, and ban heir cannot substitutea non-sacred animal for an offering he inherited. Rava asked: bBut didn’t we learnin the mishna: bThe heir placeshis bhandson the offering, band bringsthe accompanying blibations, and he can substitutea non-sacred animal for it and thereby consecrate the non-sacred animal?,Rav Ḥaya bsaid toRava: bShould I reversethe current version of the ibaraitato have it be in accordance with the mishna? Rava bsaid to him: No,as bwhoseopinion is expressed in bthe mishna? It isthe opinion of bRabbi Yehuda, as it is taughtin a ibaraita /i: bAn heir places hands,and ban heir can effect substitution. Rabbi Yehuda says: An heir does not place hands,and ban heir cannot effect substitution. /b,The Gemara clarifies: bWhat is the reasoning of Rabbi Yehuda?He expounds the term b“his offering”as teaching that one places hands only on one’s own offering, bbut noton bone’s father’s offeringthat one inherited. bAndfurthermore, Rabbi Yehuda bderivesthe ihalakhaconcerning who can substitute a non-sacred animal for an offering, which is bthe initial stage of consecration, fromthe ihalakhaconcerning who performs the rite of placing hands on the offering, which is bthe final stage of consecration: Just aswith regard to bthe final stage of consecration, an heir does not placehis bhands, so too,with regard to bthe initial stage of consecration, an heir cannot effect substitution. /b, bAndas for bthe Rabbis,from where do they derive their opinion? The verse states: “If bhe shall substitute [ ihamer yamir /i]animal for animal” (Leviticus 27:10), with the doubled form of ihamer yamirserving bto include the heiras one capable of effecting substitution. bAndfurthermore, bthey derivethe ihalakhaconcerning who performs the rite of placing hands, which is the bfinal stage of consecration, fromthe ihalakhaconcerning who can effect substitution, which is ban initial stage of consecration: Just aswith regard to bthe initial stage of consecration, an heir can effect substitution, so too,with regard to bthe final stage of consecration, an heir placeshis bhands. /b,The Gemara asks: bAndas for bthe Rabbis, what do they do with thisterm: b“His offering”?The Gemara explains how the Rabbis expound each mention of the term. One instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of a gentile.Another instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of anotherperson. The third instance of b“his offering”serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,i.e., they are all required to place their hands on the offering.,The Gemara clarifies: bAnd Rabbi Yehuda does not holdthat one of the mentions serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,so he is able to expound it to exclude an heir from the requirement. bAlternatively,if bhe holdsthat one of the mentions serves to include owners of a jointly owned offering, then he must bderivethat one does not place hands on the offering of ba gentile orof banotherperson bfromthe same bonemention in the bverse,which bleaves him twomore mentions in the bverses. Onehe expounds to teach that on b“his offering”he places hands, bbut noton bhis father’s offeringthat he inherited, band the othermention remains bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands. /b,The Gemara asks: bAndas for bRabbi Yehuda, what does he dowith the use of the doubled form bin thisverse: “If bhe shall substitute [ ihamer yamir /i]”?The Gemara answers: bHe requires it to include a womanamong those who can effect substitution. bAs it is taughtin a ibaraita /i: bSince the entire matterof substitution bis statedin the Torah bonly in the masculine form, whatis the reason that bwe ultimatelycome bto include a woman? The verse states:“If bhe shall substitute [ ihamer yamir /i],”using a doubled form., bAndas for bthe Rabbis, they derivethat a woman can effect substitution bfromthe term: b“And if”(Leviticus 27:10), in the phrase “and if he shall substitute.” bAnd Rabbi Yehuda does not expoundthe term b“and if”at all., strongMISHNA: /strong bEveryonewho brings an animal offering bplaces handsupon its head, bexcept for a deaf-mute, an imbecile, a minor, a blind person, a gentile,a Canaanite bslave, the agentof the owner of the offering who brings the offering on the owner’s behalf, band a woman. /b, bAndthe requirement of bplacing hands is a non-essential mitzva;therefore, failure to place hands does not prevent the owner from achieving atonement.,The rite of placing hands is performed by leaning bon the headof the offering bwith two hands. And in thesame blocationin the Temple bthat one places hands, one slaughtersthe animal. bAnd immediately followingthe rite of bplacing hands,the bslaughteris performed., strongGEMARA: /strong The Gemara explains why certain types of people do not place hands on an offering: bGranted, a deaf-mute, an imbecile, and a minordo not place their hands on the offering, bas they are not mentally competent.The exclusion of ba gentileis also understandable, as the verses concerning placing hands are introduced with: “Speak to the children of Israel and say to them” (Leviticus 1:2), which indicates that bthe children of Israel place handsupon their offerings, bbut gentiles do not placetheir bhandsupon their offerings. bButwith regard to ba blind person, what is the reasonthat he does bnotplace his hands on his offering?, bRav Ḥisda and Rav Yitzḥak bar Avdimidisagree as to the source of the exclusion of a blind person. bOne saidthat it is bderivedfrom a verbal analogy between the mention of bplacing handsin the passage detailing the general requirement to do so, and the mention of bplacing handsstated with regard to the bull offering brought for a community-wide violation perpetrated due to an erroneous ruling of the Sanhedrin, which is performed bbythe bElders ofthe bcongregation,i.e., the judges of the Sanhedrin: Just as the judges may not be blind (see iSanhedrin34b), so too the rite of placing hands is not performed by a blind person., bAndthe other bone saidthat it is bderivedfrom a verbal analogy between the mention of bplacing handsin the passage detailing the general requirement to do so, and the mention of bplacing handsstated with regard to the bburnt offering of appearancebrought by an individual on the pilgrimage Festivals: Just as a blind person is exempt from making the pilgrimage to Jerusalem and bringing the offering (see iḤagiga2a), so too he is excluding from the requirement of placing hands.,The Gemara asks: bAnd according to the one who saidthat the exclusion of a blind person is derived bfromthe bburnt offering of appearance, what is the reasonthat bhe does not derivethis bfromthe placing of hands performed by the bElders ofthe bcongregation? /b
37. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

72b. היום יושב בחיקו של אברהם היום נולד רב יהודה בבבל,דאמר מר כשמת ר' עקיבא נולד רבי כשמת רבי נולד רב יהודה כשמת רב יהודה נולד רבא כשמת רבא נולד רב אשי ללמדך שאין צדיק נפטר מן העולם עד שנברא צדיק כמותו שנאמר (קהלת א, ה) וזרח השמש ובא השמש עד שלא כבתה שמשו של עלי זרחה שמשו של שמואל הרמתי שנאמר (שמואל א ג, ג) ונר אלהים טרם יכבה ושמואל שוכב וגו',(איכה א, יז) צוה ה' ליעקב סביביו צריו רב יהודה אמר כגון הומניא לפום נהרא,(יחזקאל יא, יג) ויהי כהנבאי ופלטיהו בן בניהו מת ואפול על פני ואזעק קול גדול ואומר אהה אדני ה' רב ושמואל חד אמר לטובה וחד אמר לרעה מאן דאמר לטובה כי הא דאיסתנדרא דמישן חתניה דנבוכדנצר הוה שלח ליה מכולי האי שבייה דאייתית לך לא שדרת לן דקאי לקמן,בעי לשדורי ליה מישראל א"ל פלטיהו בן בניהו אנן דחשבינן ניקו מקמך הכא ועבדין ניזלו להתם ואמר נביא מי שעשה טובה בישראל ימות בחצי ימיו,מאן דאמר לרעה דכתיב (יחזקאל יא, א) ותבא אותי אל שער בית ה' הקדמוני הפונה קדימה והנה בפתח השער עשרים וחמשה איש ואראה בתוכם את יאזניה בן עזר ואת פלטיהו בן בניהו שרי העם וכתיב (יחזקאל ח, טז) ויבא אותי אל חצר בית ה' הפנימית והנה פתח היכל ה' בין האולם ובין המזבח כעשרים וחמשה איש אחוריהם אל היכל ה' ופניהם קדמה,ממשמע שנאמר ופניהם קדמה איני יודע שאחוריהם כלפי מערב מה תלמוד לומר [אחוריהם] אל היכל ה' מלמד שהיו מפריעין עצמם ומתריזין עצמם כלפי מעלה וקאמר נביא מי שעשה הרעה הזאת בישראל ימות על מיטתו,תסתיים דשמואל דאמר לרעה דאמר רבי חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסים מישון לא חשו לה לא משום עבדות ולא משום ממזרות אלא כהנים שהיו בה לא הקפידו על הגרושות,לעולם אימא לך שמואל אמר לטובה ושמואל לטעמיה דאמר המפקיר עבדו יצא לחירות ואינו צריך גט שחרור שנא' (שמות יב, מד) כל עבד איש מקנת כסף עבד איש ולא עבד אשה אלא עבד שיש לו רשות לרבו עליו קרוי עבד עבד שאין לרבו רשות עליו אין קרוי עבד,אמר רב יהודה אמר שמואל זו דברי ר"מ אבל חכמים אומרים כל ארצות בחזקת כשרות הם עומדות,אמימר שרא ליה לרב הונא בר נתן למינסב איתתא מחוזייתא אמר ליה רב אשי מאי דעתיך דאמר רב יהודה אמר שמואל זו דברי ר' מאיר אבל חכ"א כל ארצות בחזקת כשרות הן עומדות והא בי רב כהנא לא מתני הכי ובי רב פפא לא מתני הכי ובי רב זביד לא מתני הכי אפ"ה לא קיבלה מיניה משום דשמיע ליה מרב זביד דנהרדעא,ת"ר ממזירי ונתיני טהורים לעתיד לבא דברי ר' יוסי ר' מאיר אומר אין טהורים אמר לו ר' יוסי והלא כבר נאמר (יחזקאל לו, כה) וזרקתי עליכם מים טהורים וטהרתם אמר לו ר' מאיר כשהוא אומר מכל טומאותיכם ומכל גלוליכם ולא מן הממזרות אמר לו ר' יוסי כשהוא אומר אטהר אתכם הוי אומר אף מן הממזרות,בשלמא לרבי מאיר היינו דכתיב (זכריה ט, ו) וישב ממזר באשדוד אלא לר' יוסי מאי וישב ממזר באשדוד כדמתרגם רב יוסף יתבון בית ישראל לרוחצן בארעהון דהוו דמו בה לנוכראין,אמר רב יהודה אמר שמואל הלכה כרבי יוסי אמר רב יוסף אי לאו דאמר רב יהודה אמר שמואל הלכה כרבי יוסי הוה אתי אליהו מפיק מינן צוורני צוורני קולרין,ת"ר גר נושא ממזרת דברי ר' יוסי ר' יהודה אומר גר לא ישא ממזרת אחד גר אחד עבד משוחרר וחלל מותרים בכהנת מ"ט דרבי יוסי חמשה קהלי כתיבי 72b. bToday he is sitting in the lap of Abrahamour forefather, since he has just been circumcised. He added: bToday Rav Yehuda was born in Babylonia. /b,The Gemara comments: bAs the Master said: While Rabbi Akiva was dying, RabbiYehuda HaNasi bwas born; while RabbiYehuda HaNasi bwas dying, Rav Yehuda was born; while Rav Yehuda was dying, Rava was born; while Rava was dying, Rav Ashi was born.This bteaches you that a righteous person does not leave the world before an equally righteous person is created, as it is stated: “The sun also rises and the sun also sets”(Ecclesiastes 1:5). The same applies to earlier generations: bBefore Eli’s sun had gone out, Samuel the Ramathite’s sun wasalready brising, as it is stated: “And the lamp of God was not yet gone out, and Samuel was lyingin the Temple of the Lord” (I Samuel 3:3), which teaches that Samuel was already prophesying in the days of Eli.,The Gemara stated above that Homanya is an Ammonite city. The verse states: b“The Lord has commanded concerning Jacob, that they that are round about him should be his adversaries”(Lamentations 1:17), indicating that the Jewish people are surrounded by enemies even in its exile. bRav Yehuda says: Homanyais close to bPum Nahara,which had Jewish residents.,The verse states: b“And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: Ah Lord God!”(Ezekiel 11:13). bRav and Shmueldisagreed with regard to the meaning of this verse. bOne saidit should be interpreted bfor good, and one saidit should be interpreted bfor evil.How so? bThe one who saysthat it should be interpreted bfor goodclaims it is blike thatstory involving bthe governor [ ide’istandera /i]of the province bof Meishan, who was the son-in-law of Nebuchadnezzar. He senta message btohis father-in-law: bFrom all those captives you have brought for yourselffrom your wars byou have not sent usanyone bto stand before us. /b,Nebuchadnezzar bwanted to send himcaptives bfrom the Jewsto serve his son-in-law. bPelatiah, son of Benaiah, said toNebuchadnezzar: bWe, who are important, shall standand serve bbefore you here, and our slaves will go there,to your son-in-law. Nebuchadnezzar took his advice. bAndabout him the prophet bEzekiel said: One who didthis bgood for the Jewish people,i.e., Pelatiah ben Benaiah, who spared them this exile, should he bdie at halfof bhis days? /b, bThe one who saysthat the verse should be interpreted bfor evilcites the following verse, bas it is written: “Then a spirit lifted me up, and brought me unto the east gate of the Lord’s House, which looked eastward; and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people”(Ezekiel 11:1), band it is written: “And He brought me into the inner court of the Lord’s House, and, behold, at the door of the Temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the Temple of the Lord, and their faces toward the east”(Ezekiel 8:16).,The second verse is analyzed in light of the first verse, which states that Pelatiah ben Benaiah was among the twenty-five people: bFrom thefact that bit is stated: “And their faces toward the east,” don’t I know that their backs were toward the west,where the Temple was? bWhatis the meaning when bthe verse states: “Their backs toward the Temple of the Lord”?These words hint at another matter, as the verse bteaches that they exposed themselvesfrom behind band dischargedexcrement btowardthe One babove,in the direction of the Temple. bAndthe bprophet is saying:Shall bhe who did this evil in Israel diepeacefully bon his bed? /b,The Gemara comments: bIt may be concludedthat it was bShmuelwho bsaidthis was bfor evil, as Rabbi Ḥiyya bar Avin saysthat bShmuel says: Mushekanei is like the exile with regard to lineage.And even with regard to bMishon, they were not concerned due to slavery nor due to imamzerstatus. Rather, the priests who were there were not particular with regard tothe prohibition against priests marrying bdivorced women.Consequently, Shmuel maintains that the only flaw of lineage in Mishon was that of iḥalalim /i, whereas the opinion that the verse was stated for good maintains that the some of the residents of Mishon were slaves.,The Gemara rejects this: bActually, Icould bsay to youthat bShmuel saidit was bfor good, andthere is no contradiction, since bShmuelconforms bto hisstandard line of breasoning, as he says:With regard to one bwho renounces ownership of his slave,the slave bis emancipated and he does noteven brequire a bill of manumission.Shmuel cited a proof from that bwhich is stated:“But bevery slave man that is bought for money”(Exodus 12:44). Does this apply only to ba slavewho is ba man, and not to a woman slave? Rather,it means: The slave of a man, i.e., ba slave whose master has authorityand control bover him, is called a slave,since he is the slave of a particular man. bA slave whose master does not have authority over him,such as one who has been declared ownerless, bis not called a slavebut a freeman. The slaves who went to Mishon no longer had the status of slaves because their masters remained behind., bRav Yehuda saysthat bShmuel says: Thismishna, which indicates that only the inhabitants of Babylonia have unflawed lineage, is bthe statement of Rabbi Meir. But the Rabbis say: All lands retain a presumptive status of unflawedlineage.,The Gemara comments: bAmeimar permitted Rav Huna bar Natan to marry a woman from Meḥoza,which is outside the borders of Babylonia as pertains to lineage. bRav Ashi said toAmeimar: bWhat is your reasoningin allowing him to do so? Is it because bRav Yehuda saysthat bShmuel says: Thisis bthe statement of Rabbi Meir, but the Rabbis say all lands retain a presumptive status of unflawedlineage. The ihalakhafollows the opinion of the Rabbis, bbut the school of Rav Kahana did not teach like this, and the school of Rav Pappa did not teach like this, and the school of Rav Zevid did not teach like this.The Gemara comments: bNevertheless,despite hearing of all these reports, Ameimar bdid not accept this ihalakhafrom him, because he had heard this ihalakhadirectly from bRav Zevid of Neharde’a,upon whom he relied., bThe Sages taught( iTosefta5:5): iMamzerimand Gibeoniteswill be bpure in the future;this is bthe statement of Rabbi Yosei. Rabbi Meir says: Theywill bnotbe bpure. Rabbi Yosei said to him: But hasn’t it already been stated: “And I will sprinkle clean water upon you, and you shall be cleanfrom all your uncleanness, and from all your idols, will I cleanse you” (Ezekiel 36:25)? bRabbi Meir said to him: When it says: “From all your uncleanness, and from all your idols,”this emphasizes that God will purify people from these types of impurity, bbut not from imamzerstatus. Rabbi Yosei said to him: When it says: “Will I cleanse you,”at the end of the verse, byou must saythis means beven from imamzerstatus. /b,The Gemara comments: bGranted, according to Rabbi Meir,who maintains that imamzerimwill not be purified, bthis is as it is written: “And a imamzershall dwell in Ashdod”(Zechariah 9:6), indicating that they will have their own isolated living area. bBut according to Rabbi Yosei, whatis the meaning of the phrase b“And a imamzershall dwell in Ashdod”?The Gemara answers: He understands that verse bas Rav Yosef would translateit: bThe Jewish people shall dwell in tranquility in their land, where they wereformerly blike strangers,reading imamzeras ime’am zar /i, from a strange people., bRav Yehuda saysthat bShmuel says:The ihalakha /iis bin accordance withthe opinion of bRabbi Yosei,that imamzerimand Gibeonites will be pure in the future. bRav Yosef says: If it were notfor the fact that bRav Yehuda saidthat bShmuel saidthat the ihalakha /iis bin accordance withthe opinion of bRabbi Yosei, Elijah would comeand bremove from us group after groupof bforbidden people [ ikolarin /i],since he would reveal how many imamzerimthere are among the Jewish people., bThe Sages taught( iTosefta5:3): bA convert may marry a imamzeret /i iab initio /i; this is bthe statement of Rabbi Yosei. Rabbi Yehuda says: A convert may not marry a imamzeret /i. A convert, an emancipated slave, and a iḥalalareall bpermitted tomarry bthe daughter of a priest.The Gemara asks: bWhat is the reason of Rabbi Yosei,who deems it permitted for a convert to marry a imamzeret /i? The Gemara answers: bFive congregations are written,meaning, the word congregation appears five times in the Torah with regard to various people of flawed lineage who are prohibited from entering the congregation of God.
38. Origen, Against Celsus, 6.2 (3rd cent. CE - 3rd cent. CE)

6.2. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God. For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that the Lord will give a word with great power to them who preach. If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good.
39. Anon., Pesikta Rabbati, 43

40. Anon., Letter of Aristeas, 320

320. And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God.
41. Anon., History of The Monks In Egypt, None



Subjects of this text:

subject book bibliographic info
aaron of philae, st (monk) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
abraham, sons of abraham Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
abraham DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 269; Levison, The Greek Life of Adam and Eve (2023) 944, 965
abraham\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64
abraham (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
aesthetic features of fable collections Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473
age, adulthood, adult Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
age, infancy, infant Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
ahab van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
alexander (the great) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
alternative source-critical explanations, stylistic evidence Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503, 509
ambrose of milan, expositio evangelii secundum lucam Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
amphilochius of iconium, homilies of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
apistia, apistos, of israelites Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
apocalyptic, jewish Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64
apocalyptic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
apollo Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
apostles, appearances to Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
apostles Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
arameans van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
ascension Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
asceticism Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
asterius of amaseia, homilies of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
asyndeton, lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 509
asyndeton Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
augustine of hippo, haer. Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
augustine of hippo, quaestiones evangeliorum Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
augustine of hippo, tract. ev. jo. Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
balaam Levison, The Greek Life of Adam and Eve (2023) 944
basil of caesarea, homilies of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
beatitudes, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 340, 342
beauty Levison, The Greek Life of Adam and Eve (2023) 965
bede, expositio apocalypseos Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
bede, in cantica canticorum allegorica expositio Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
bede, in genesim Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
bede, in lucam Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
bede, preachers and teachers, focus on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
bede Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
betz, hans dieter Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
bible, homiletic use of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
bible Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
blessing Levison, The Greek Life of Adam and Eve (2023) 944
bosom Levison, The Greek Life of Adam and Eve (2023) 944, 965
boundary crossing\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55
bowls Levison, The Greek Life of Adam and Eve (2023) 965
canonical in epistula apostolorum Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
catechesis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
cerberos Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
christ, naked Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
christ, poor Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
christian/christianity Levison, The Greek Life of Adam and Eve (2023) 965
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
city Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
clothing Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
collins, adela yarbro Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
combat myth Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
commandments, ten van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
commentaries on scripture, by ephrem Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
commentary on genesis (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
commentary on the diatessaron (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
constantine the great Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
cult Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
cynics Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
cyniscus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
darkness Levison, The Greek Life of Adam and Eve (2023) 944
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 302
death Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
delphi Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
desert fathers Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
desire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
destruction of\n, jerusalem/jerusalem temple Crabb, Luke/Acts and the End of History (2020) 317
deuteronomistic theology Crabb, Luke/Acts and the End of History (2020) 255
diadem (imperial insignia) Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
diatribe Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
disease, suffering servant Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
dissimulation, didactic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
dittography van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 302
dogs van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
donkeys van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius, narrative irony Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius, summary of findings Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
dream imagery, distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
dreams and visions, angelophany Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
dye Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222
economics, wealth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
education and pedagogy, paideia, bedes focus on teachers and preachers Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
education in antiquity, gospel authors and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
elijah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
elites, and dress Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222
elites Crabb, Luke/Acts and the End of History (2020) 252
ephrem the syrian, commentary on genesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, commentary on the diatessaron Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, letter to publius Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, syriac exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
epictetus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
essenes Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
ethics, morality, paraenesis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
ethos Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
example, of christ Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
experience, travel experience Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
florus of lyons Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
flusser, david Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
form criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
fortune, τύχη/fortuna Crabb, Luke/Acts and the End of History (2020) 253, 254
funk, robert w. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
general Crabb, Luke/Acts and the End of History (2020) 302
genre, formal approach to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
god, merciful Levison, The Greek Life of Adam and Eve (2023) 944
god, word of Levison, The Greek Life of Adam and Eve (2023) 944
gold Levison, The Greek Life of Adam and Eve (2023) 965
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64, 87
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
greed Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
greek attitudes to de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 340
gregory i the great (pope), moralia (commentary on job) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
gregory of nyssa, homilies of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
habit Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
hades Levison, The Greek Life of Adam and Eve (2023) 944, 965; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
hades\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
halourgis Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
head Levison, The Greek Life of Adam and Eve (2023) 965
heart Levison, The Greek Life of Adam and Eve (2023) 944
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
heavenly/angelic redeemer v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
high priest, chief priests Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
history, study of in relation to theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
history of the monks in egypt van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
holokottinos van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
homilies, as modes of knowing, scriptures, homiletic use of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
homilies, as modes of knowing Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
homilies, bedes focus on teachers and preachers Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
homilies, in illud sermons Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
horsley, richard a. Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
humour Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
ihidaya, in illud sermons Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
incense Levison, The Greek Life of Adam and Eve (2023) 965
irony Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
isaac Levison, The Greek Life of Adam and Eve (2023) 965
isles of the blest Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
israel Levison, The Greek Life of Adam and Eve (2023) 965; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
jerome, commentary on matthew Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
jerome, jov. Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
jerome, nom. hebr. Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
jerome, pelag. Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
jerusalem Crabb, Luke/Acts and the End of History (2020) 317
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
jesus, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 269
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
jesus, resurrection of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 269
jesus Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134; Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35, 202; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 340, 342; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
jesus seminar Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 319
jewish attitudes to de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 340
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
jezebel van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
john cassian, conlationes Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
john chrysostom, sermons of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 287
john the baptist Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
journey, journey to hades Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
journey, journey to heaven Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
journey, otherworldly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
joy Levison, The Greek Life of Adam and Eve (2023) 944
judgement, final Crabb, Luke/Acts and the End of History (2020) 302, 317
king, emperor, herod agrippa Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
king, emperor, marcus aurelius Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
knowledge\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lazarus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 342; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
lazarus rich man and Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47, 83
letter to publius (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
linen Levison, The Greek Life of Adam and Eve (2023) 965
lucian Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
lukan fable collection, absence in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 509
lukan fable collection, aesthetic features of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473
lukan fable collection, asyndeton in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
lukan fable collection, audience of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, catchphrases between fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473
lukan fable collection, contents of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, sitz im leben of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, style and vocabulary of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503, 509
lukan fable collection, twin fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473
lukan fable collection, vocabulary in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 509
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473, 503, 509, 516
lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 509
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 83
luke-acts, genre of Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
lukes hermeneutic, rich and poor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413
maleness/femaleness Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
mariamne, authority of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
mariamne confl ated with mary of bethany in easter narratives Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
mediator, of the covenant Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
megapenthes Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
menippean literature\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55, 64
menippus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
mercy of god Levison, The Greek Life of Adam and Eve (2023) 944
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
messiah, gods anointed, messiahship, messianic, heavenly messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
messiah, gods anointed, messiahship, messianic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
messianic beliefs, expectations, idea Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
messianic woes Crabb, Luke/Acts and the End of History (2020) 302
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
mikyllos Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
miracle of the poor man and the rich man van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
miracles, catalogue of miracles (by aaron) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
monastery Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
monk Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
mourning Levison, The Greek Life of Adam and Eve (2023) 944
naboth van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
naked Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
narrative, travel accounts Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64
narrativity, breakdown of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
nature, natural phenomena, wind Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
nero Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
nicaea (council of) Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
odyssey\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 55
of jesus Crabb, Luke/Acts and the End of History (2020) 117, 255
of parable, pronomina indefinita Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
oil Levison, The Greek Life of Adam and Eve (2023) 965
oral tradition Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47
origen Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
palestine Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
panegyric Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
paphnutius (main narrator life of aaron) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64, 87
parable of rich man and lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47
parables, of jesus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
parables van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51, 251
pastoral, jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
patriarchs Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
paul Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
paul the deacon Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 747
periodisation of history Crabb, Luke/Acts and the End of History (2020) 117
peter and cornelius' visions, genre and register" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 42
pharisees van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 251
philosophers Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199
philosophy, cynic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
philosophy, stoic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 199; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
politics, of luke/acts Crabb, Luke/Acts and the End of History (2020) 253
politics Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 134; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
poor Levison, The Greek Life of Adam and Eve (2023) 944, 965; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 126
poor and rich Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 229
post-mortem reward or punishment Crabb, Luke/Acts and the End of History (2020) 254, 255, 302
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
priest, high Levison, The Greek Life of Adam and Eve (2023) 965
priestly elites, at the jerusalem temple Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222
priestly elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222
profit (gained from holy men) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 78
prophecy, unexpected fulfilment Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
pseleusius van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 51
purple Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
purple in the judeo-christian tradition Ruiz and Puertas, Emperors and Emperorship in Late Antiquity: Images and Narratives (2021) 87
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
qumran Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 222
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
raising of lazarus, sources for Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 47
raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 83
redaction criticism Crabb, Luke/Acts and the End of History (2020) 302
redeemer, deliverer Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 35
religion passim, apotheosis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
repentance Crabb, Luke/Acts and the End of History (2020) 254
resurrection Levison, The Greek Life of Adam and Eve (2023) 944; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 202
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 64
revelation and guidance, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
reversal Crabb, Luke/Acts and the End of History (2020) 252, 253, 254, 255, 302
rhetoric, dialogue Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, diatribe Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, fable Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, irony Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, narrative Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric, satire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 276
rhetoric Crabb, Luke/Acts and the End of History (2020) 302