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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 23.40


ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη Οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ; καὶ ἡμεῖς μὲν δικαίωςBut the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation?


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

23 results
1. Hebrew Bible, Exodus, 32.3, 32.8 (9th cent. BCE - 3rd cent. BCE)

32.3. וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃ 32.3. וַיִּתְפָּרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל־אַהֲרֹן׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.3. And all the people broke off the golden rings which were in their ears, and brought them unto Aaron." 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’"
2. Hebrew Bible, Genesis, 24.7 (9th cent. BCE - 3rd cent. BCE)

24.7. יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃ 24.7. The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence."
3. Hebrew Bible, 2 Samuel, 12, 11 (8th cent. BCE - 5th cent. BCE)

4. Septuagint, 4 Maccabees, 1.35 (2nd cent. BCE - 2nd cent. BCE)

1.35. For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason.
5. Anon., Sibylline Oracles, 4.4-4.6 (1st cent. BCE - 5th cent. CE)

4.6. And further falsified by calling seer;
6. New Testament, 1 Peter, 3.2 (1st cent. CE - 1st cent. CE)

3.2. seeing your pure behavior in fear.
7. New Testament, 1 Timothy, a b c d\n0 "2.5" "2.5" "2 5" (1st cent. CE - 1st cent. CE)

8. New Testament, 2 Peter, 2.2 (1st cent. CE - 1st cent. CE)

2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned.
9. New Testament, Acts, 1.3, 2.43, 3.1-3.10, 5.12-5.16, 6.5, 7.51, 7.55, 7.59-7.60, 8.12, 9.2, 9.31-9.32, 9.36-9.42, 14.8-14.18, 14.22, 16.16-16.18, 19.8, 20.7, 20.25, 24.25, 28.7, 28.23, 28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 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. 16.16. 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. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 24.25. As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.23. 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. 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
10. New Testament, Apocalypse, 14.7 (1st cent. CE - 1st cent. CE)

14.7. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!
11. New Testament, Ephesians, 5.27 (1st cent. CE - 1st cent. CE)

5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
12. New Testament, Hebrews, 12.28-12.29 (1st cent. CE - 1st cent. CE)

12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire.
13. New Testament, Romans, 10.10 (1st cent. CE - 1st cent. CE)

10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation.
14. New Testament, John, 17.12, 19.18 (1st cent. CE - 1st cent. CE)

17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 19.18. where they crucified him, and with him two others, on either side one, and Jesus in the middle.
15. New Testament, Luke, a b c d\n0 "23.34" "23.34" "23 34"\n1 1.50 1.50 1 50 \n2 10.9 10.9 10 9 \n3 11.2 11.2 11 2 \n4 11.20 11.20 11 20 \n.. ... ... .. .. \n84 9.21 9.21 9 21 \n85 9.42 9.42 9 42 \n86 9.55 9.55 9 55 \n87 9.60 9.60 9 60 \n88 9.62 9.62 9 62 \n\n[89 rows x 4 columns] (1st cent. CE - 1st cent. CE)

16. Irenaeus, Refutation of All Heresies, 1.15.2 (2nd cent. CE - 3rd cent. CE)

17. Tertullian, On Baptism, 16.1-16.2 (2nd cent. CE - 3rd cent. CE)

18. Tertullian, Antidote For The Scorpion'S Sting, 6.9-6.11 (2nd cent. CE - 3rd cent. CE)

19. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

24a. בעדים פסולין ודיינין כשרין מיגו דפסלי עדים פסלי נמי דייני סיפא בדיינין פסולין ועדים כשרין דמיגו דפסלי דיינין פסלי נמי עדים,מתקיף לה רבא בשלמא מיגו דפסלי עדים פסלי נמי דייני איכא בי דינא אחרינא אלא מיגו דפסלי דייני פסלי נמי עדים והא עדים תו ליכא,לא צריכא דאיכא כת אחרת,הא ליכא כת אחרת מאי הכי נמי דלא מצי פסלי היינו דרב דימי,איכא בינייהו מיגו דמר סבר אמרינן מיגו ומר סבר לא אמרינן מיגו,גופא אמר ר"ל פה קדוש יאמר דבר זה תני עדו,איני והאמר עולא הרואה את ר"ל בבית המדרש כאילו עוקר הרים וטוחנן זה בזה,אמר רבינא והלא כל הרואה ר"מ בבית המדרש כאילו עוקר הרי הרים וטוחנן זה בזה,הכי קאמר בא וראה כמה מחבבין זה את זה,כי הא דיתיב רבי וקאמר אסור להטמין את הצונן אמר לפניו ר' ישמעאל בר' יוסי אבא התיר להטמין את הצונן א"ל כבר הורה זקן,אמר רב פפא בא וראה כמה מחבבין זה את זה דאילו רבי יוסי קיים היה כפוף ויושב לפני רבי דהא ר' ישמעאל בר' יוסי ממלא מקום אבותיו הוה והיה כפוף ויושב לפני רבי וקא אמר כבר הורה זקן,א"ר אושעיא מאי דכתיב (זכריה יא, ז) ואקח לי (את) שני מקלות לאחד קראתי נועם ולאחד קראתי חובלים נועם אלו ת"ח שבארץ ישראל שמנעימין זה לזה בהלכה חובלים אלו ת"ח שבבבל שמחבלים זה לזה בהלכה,(זכריה יא, יג) ויאמר (אלי) אלה [שני] בני היצהר העומדים וגו' ושנים זיתים עליה יצהר אמר רבי יצחק אלו ת"ח שבא"י שנוחין זה לזה בהלכה כשמן זית ושנים זיתים עליה אלו ת"ח שבבבל שמרורין זה לזה בהלכה כזית,(זכריה ה, ט) ואשא עיני וארא והנה שתים נשים יוצאות ורוח בכנפיהם ולהנה כנפים ככנפי החסידה ותשאנה האיפה בין השמים ובין הארץ ואומר אל המלאך הדובר בי אנה המה מוליכות את האיפה ויאמר אלי לבנות לה בית בארץ שנער א"ר יוחנן משום רבי שמעון בן יוחי זו חנופה וגסות הרוח שירדו לבבל,וגסות הרוח לבבל נחית והאמר מר עשרה קבין גסות ירדו לעולם תשעה נטלה עילם ואחת כל העולם כולו,אין לבבל נחית ואישתרבובי דאישתרבב לעילם דיקא נמי דכתיב לבנות לה בית בארץ שנער ש"מ,והאמר מר סימן לגסות הרוח עניות ועניות לבבל נחית מאי עניות עניות תורה דכתיב (שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה אמר ר' יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד,מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד (איכה ג, ו) במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל:, big strongמתני׳ /strong /big אמר לו נאמן עלי אבא נאמן עלי אביך נאמנים עלי שלשה רועי בקר ר"מ אומר יכול לחזור בו וחכמים אומרים אינו יכול לחזור בו,היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך ר"מ אומר יכול לחזור בו וחכ"א אין יכול לחזור בו:, big strongגמ׳ /strong /big אמר רב דימי בריה דרב נחמן בריה דרב יוסף כגון דקבליה עליה בחד,אמר רב יהודה אמר שמואל מחלוקת במחול לך אבל באתן לך דברי הכל יכול לחזור בו ורבי יוחנן אמר באתן לך מחלוקת,איבעיא להו באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו או דילמא בין בזו ובין בזו מחלוקת,תא שמע דאמר רבא מחלוקת באתן לך אבל במחול לך דברי הכל אין יכול לחזור בו,אי אמרת בשלמא באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו רבא דאמר כרבי יוחנן אלא אי אמרת בין בזו ובין בזו מחלוקת רבא דאמר כמאן,רבא טעמא דנפשיה קאמר,איתיביה רב אחא בר תחליפא לרבא היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך רבי מאיר אומר יכול לחזור בו וחכמים אומרים אין יכול לחזור בו 24a. is stated bwith regard toa case of bdisqualified witnesses and fit judges,i.e., the litigant claims that both the witnesses and the judges are disqualified and proves his claim only with regard to the witnesses. Rabbi Meir holds that bsince the witnesses are disqualified the judges are also disqualified,as the litigant’s entire claim is deemed credible. bThe latter clause,where Rabbi Meir rules that a litigant can disqualify witnesses, is stated bwith regard toa case of bdisqualified judges and fit witnesses,i.e., the litigant proves his claim only with regard to the judges. bSince the judges are disqualified the witnesses were also disqualified. /b, bRava objects to thisinterpretation: bGranted,in the former clause, it is reasonable that bsince the witnesses are disqualified the judges are also disqualified,as, since bthere isthe option of going to banother court,disqualifying these specific judges has no irreversible effect on the outcome of the case. bButin the latter case, how can Rabbi Meir hold that bsince the judges are disqualified, the witnesses are also disqualifiedwithout proof? This disqualification nullifies the entire case, as bthere are no more witnesses. /b,The Gemara answers: bNo,the mishna is not referring to a case where there are no other witnesses. The dispute between Rabbi Meir and the Rabbis is bnecessaryonly in a case bwhere there is another setof witnesses, which the litigant did not disqualify. Since disqualifying this set will not predetermine the outcome, the litigant’s claim that these witnesses are disqualified is accepted.,The Gemara asks: bButif bthere is no other setof witnesses, bwhatis the ihalakha /i? Is it bindeedtrue bthatthe litigant bcannot disqualifythem? If so, bthis isidentical to bRav Dimi’sinterpretation that the mishna is referring to a case where there are two sets of witnesses.,The Gemara answers: bThere isa practical difference bbetween themwith regard to the principle that bsince [ imiggo /i]one of the litigant’s claims is found to be correct, it can be assumed that other claims of his are correct as well. bAsone bSage,Ravin, bholdsthat according to Rabbi Meir, bwe say imiggo /i,i.e., this principle should be followed, bandone bSage,Rav Dimi, bholdsthat bwe do not say imiggo /i,but rather the litigant is required to prove every claim he makes.,§ The Gemara returns to discuss bthematter bitself: Reish Lakish says: Would a holy mouth,i.e., that of Rabbi Meir, bsay thisstrange bstatement,that a litigant can prevent a witness from testifying against him? Rather, emend the text of the mishna and bteach: His witness,in the singular, meaning that a litigant can disqualify only a witness who testifies alone.,The Gemara asks: bIs that so?Was it in character for Reish Lakish to speak of Rabbi Meir with such reverence when disagreeing with his ruling? bBut doesn’t Ulla say:When bone sees Reish Lakishstudying Torah bin the study hallit is bas though he is uprooting mountains and grinding them into each other?Reish Lakish was evidently very sharp in his analyses., bRavina saidin response: What is the difficulty? bBut is it notso that when banyone sees Rabbi Meirstudying Torah bin the study hall,it is bas though he is uprooting the highest of mountains and grinding them into each other?Rabbi Meir was a greater scholar than Reish Lakish, so it was fitting for Reish Lakish to speak of him with reverence.,The Gemara answers: The question: Is that so, was not stated to raise a difficulty; rather, bthisis what he bis saying,i.e., this is what the Gemara was noting: bCome and see how muchthe Sages blove each other.Although Reish Lakish was himself very sharp and a great Torah scholar, he spoke of Rabbi Meir with reverence.,The Gemara cites another example of Torah scholars who spoke of each other with reverence. It is blike thatincident bwhere RabbiYehuda HaNasi bsat and said: It is prohibited to insulate coldfood on Shabbat to keep it cold, as this may lead one to insulate hot food on Shabbat to keep it hot. bRabbi Yishmael, son of Rabbi Yosei, said before him: My fatherruled that it is bpermitted to insulate coldfood on Shabbat. There is no concern that this will lead one to insulate hot food on Shabbat. Rabbi Yehuda HaNasi subsequently bsaid tothose who asked him about this issue: I retract my previous statement; bthe elder,Rabbi Yosei, bhas already issued a rulingon this topic, and I defer to his ruling., bRav Pappa says: Come and see how much they loved each other. As, had Rabbi Yoseistill bbeen alive, he would have been subordinateto band sitting before RabbiYehuda HaNasi as his student, bas Rabbi Yishmael, son of Rabbi Yosei, was his fathers’ replacement,i.e., he was as great a Torah scholar as his forebears, band he was subordinateto band sitting before RabbiYehuda HaNasi as his student. bAnd,nevertheless, Rabbi Yehuda HaNasi bsaid: The elder has already issued a rulingon this topic, and he deferred to Rabbi Yosei’s ruling.,This demonstrates what bRabbi Oshaya says: Whatis the meaning of that bwhich is written: “And I took for myself two staves; the one I called Graciousness, and the other I called Binders”(Zechariah 11:7)? b“Graciousness”; these arethe bTorah scholars in Eretz Yisrael, who are gracious to one another indiscussions of ihalakha /i.They treat each other with honor and love, as demonstrated in the statements of Reish Lakish and Rabbi Yehuda HaNasi. b“Binders [ iḥovelim /i]”; these arethe bTorah scholars in Babylonia, who injure [ ishemeḥabbelim /i] each other indiscussions of ihalakha /i,i.e., they speak harshly to each other when they disagree.,Similarly, it is stated: b“Then he said to me: These are the two anointed ones, that standby the Lord of the whole earth” (Zechariah 4:14), and it is stated: b“And two olive trees by it,one upon the right side of the bowl, and the other upon its left side” (Zechariah 4:3). With regard to the expression b“anointed ones,” Rabbi Yitzḥak says: These arethe bTorah scholars in Eretz Yisrael, who are pleasant to each other indiscussions of ihalakhalike olive oil,which is not bitter. The verse b“and two olive trees by it”should be interpreted as follows: bThese arethe bTorah scholars in Babylonia, who are bitter to each other indiscussions of ihalakhalike an olive. /b,The Gemara interprets another verse in Zechariah: b“Then I lifted my eyes and saw, and behold there came forth two women, and the wind was in their wings, for they had wings like the wings of a stork. And they lifted up the measure between the earth and the heaven. Then I said to the angel that spoke with me: To where do they take the measure? And he said to me: To build her a house in the land of Shinar”(Zechariah 5:9–11). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Thismeasure refers to bflattery and arrogance that descended to Babylonia,i.e., Shinar.,The Gemara asks: bAnd did arrogance descend to Babylonia? But doesn’t the Master say: Ten ikav /iof barrogance descended to the world; Eilam took nine and allthe rest of bthe world in its entiretytook bone? /b,The Gemara answers: bYes, it descended to Babylonia, and it made its way to Eilam.The language of the verse bis also precise, as it is written: “To build her a house in the land of Shinar,”which indicates that the original intention was to build a house in Babylonia, but it was not built there. The Gemara comments: bConclude from itthat arrogance did not remain in Babylonia.,The Gemara asks: bBut doesn’t the Master say: A sign of arroganceis bpoverty? And poverty descended to Babylonia,not to Eilam. The Gemara answers: To bwhatkind of bpovertyis this referring? It is bpovertywith regard to bTorah,which was characteristic of Eilam. bAs it is written: “We have a little sister, and she has no breasts”(Song of Songs 8:8), and bRabbi Yoḥa says: Thisrefers to bEilam, whoseinhabitants bmerited to learnTorah bbut did not merit to teachit. They did not produce Torah scholars capable of imparting their wisdom to others.,The Gemara asks: bWhatis the homiletic interpretation of the word bBabylonia? Rabbi Yoḥa says,as a tribute to the Jewish community of Babylonia and its Torah scholars: It means bmixed with Bible, mixed with Mishna,and bmixed with Talmud.Other Sages had a different opinion of the Torah in Babylonia: With regard to the verse: b“He has made me dwell in dark places, as those that have been long dead”(Lamentations 3:6), bRabbi Yirmeya says: This is the Talmud of Babylonia,which is not as clear as the Talmud of Eretz Yisrael., strongMISHNA: /strong If one litigant bsays tothe other: bMy father is trustedto adjudicate bfor me,or: bYour father is trustedto adjudicate bfor me,or: bThree cattle herders,who are not proficient in ihalakha /i, bare trustedto adjudicate bfor me,all of whom are disqualified from serving as judges, bRabbi Meir says:The one who made the offer bcan retract it, and the Rabbis say: He cannot retract it,but must accept their verdict.,Similarly, one who bwas obligatedby Torah law to take ban oath to another,which is done while grasping a sacred object, bandthe latter bsaid to him:Instead of taking an oath, merely bvow to me by the life of your headthat what you claim is true, bRabbi Meir says:The one who made the offer bcan retract it,and demand that the other litigant take an oath, as he is obligated to do by Torah law. bAnd the Rabbis say: He cannot retracthis offer. Once he has agreed to accept a vow, which is of less severity than an oath, he cannot retract his agreement., strongGEMARA: /strong bRav Dimi, son of Rav Naḥman, son of Rav Yosef, says:The case of a litigant who accepts his father or the father of the other litigant as a judge is referring to bwherethe litigant bacceptedthis relative bupon himself as oneof the judges in a court of three, where the other two judges are fit. It is not referring to where he accepted him as the sole judge., bRav Yehuda saysthat bShmuel says:The bdisputebetween Rabbi Meir and the Rabbis is bwith regard toa case where the claimant had said to the defendant: The money I claim you owe me is bforgiven youif my father or your father rules as judge to that effect, and the claimant subsequently wishes to retract his offer. bBut ina case where it is the defendant who said: bI will give youwhat you claim if that is the ruling of this judge, beveryone agreesthat bhe can retracthis offer. bAnd Rabbi Yoḥa says:The bdisputeis bwith regard toa case where the defendant said: bI will give youwhat you claim if that is the ruling of this judge., bA dilemma was raised beforethe Sages with regard to the opinion of Rabbi Yoḥa: Is the bdisputeonly bwith regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer? bOr perhapsRabbi Yoḥa maintains that the bdispute is both with regard to thiscase band with regard to thatcase?,The Gemara suggests: bComeand bheara resolution from that bwhich Rava says:The bdispute is with regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer., bGranted,this makes sense bif you saythat according to Rabbi Yoḥa too, the bdisputeis bwith regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer; this means that bRava is statingthe ihalakha bin accordance withthe opinion of bRabbi Yoḥa. But if you saythat according to Rabbi Yoḥa the bdispute is both with regard to thiscase band with regard to thatcase, then bin accordance with whoseopinion bis Rava statingthe ihalakha /i? His statement is in accordance with neither Shmuel’s opinion nor Rabbi Yoḥa’s opinion.,The Gemara rejects this: Perhaps bRava is stating his own explanationof the dispute., bRav Aḥa bar Taḥlifa raised an objection tothe opinion of bRavafrom the latter clause in the mishna: With regard to one who bwas obligatedby Torah law to take ban oath to another, andthe latter bsaid to him: Vow to me by the life of your headthat what you claim is true, bRabbi Meir says:The one who made the offer bcan retract it; and the Rabbis say: He cannot retracthis offer.
20. Eusebius of Caesarea, Ecclesiastical History, 5.1.45-5.1.49 (3rd cent. CE - 4th cent. CE)

5.1.45. But the intervening time was not wasted nor fruitless to them; for by their patience the measureless compassion of Christ was manifested. For through their continued life the dead were made alive, and the witnesses showed favor to those who had failed to witness. And the virgin mother had much joy in receiving alive those whom she had brought forth as dead. 5.1.46. For through their influence many who had denied were restored, and re-begotten, and rekindled with life, and learned to confess. And being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor; God, who desires not the death of the sinner, but mercifully invites to repentance, treating them with kindness. 5.1.47. For Caesar commanded that they should be put to death, but that any who might deny should be set free. Therefore, at the beginning of the public festival which took place there, and which was attended by crowds of men from all nations, the governor brought the blessed ones to the judgment seat, to make of them a show and spectacle for the multitude. Wherefore also he examined them again, and beheaded those who appeared to possess Roman citizenship, but he sent the others to the wild beasts. 5.1.48. And Christ was glorified greatly in those who had formerly denied him, for, contrary to the expectation of the heathen, they confessed. For they were examined by themselves, as about to be set free; but confessing, they were added to the order of the witnesses. But some continued without, who had never possessed a trace of faith, nor any apprehension of the wedding garment, nor an understanding of the fear of God; but, as sons of perdition, they blasphemed the Way through their apostasy. 5.1.49. But all the others were added to the Church. While these were being examined, a certain Alexander, a Phrygian by birth, and physician by profession, who had resided in Gaul for many years, and was well known to all on account of his love to God and boldness of speech (for he was not without a share of apostolic grace), standing before the judgment seat, and by signs encouraging them to confess, appeared to those standing by as if in travail.
21. Augustine, In Evangelium Joannis Tractatus Cxxiv, 6.2 (4th cent. CE - 5th cent. CE)

22. Anon., The Acts of The Scillitan Martyrs Or The Passion of Speratus And Companions, 17, 8-9, 13

23. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 21.2-21.3



Subjects of this text:

subject book bibliographic info
acta martyrum, acts of the martyrs Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 236
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
arians, quodvultdeus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
baptism(al) Karfíková, Grace and the Will According to Augustine (2012) 140, 142
baptism, among arians Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
carpus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
carthage, arian capture and occupation Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
charity Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
christians Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
church Karfíková, Grace and the Will According to Augustine (2012) 140, 142
contagion (of sin), contagious Karfíková, Grace and the Will According to Augustine (2012) 140
cyprian of carthage Karfíková, Grace and the Will According to Augustine (2012) 142
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
death Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
deliver/deliverance Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
devil Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
donatists Karfíková, Grace and the Will According to Augustine (2012) 140, 142
ecclesiology, ecclesiological Karfíková, Grace and the Will According to Augustine (2012) 142
exempla, in facundus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
facundus of hermiane, pro defensio trium capitulorum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
facundus of hermiane, use of exempla Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
forgiveness Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
greece, greek Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 236
guilt) Karfíková, Grace and the Will According to Augustine (2012) 140
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 236
heresies Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
holy men, repentant sinners as Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
holy spirit, churchs possession of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
jesus christ Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
law and prophets Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
letter of the martyrs of lyons and viennes Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 168, 169
love, caritas/charity Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
love Karfíková, Grace and the Will According to Augustine (2012) 142
marcus aurelius Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
martyrs, martyrdom Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 236
martyrs Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
messiah Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
paradise, church and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 169
pilate Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
pionius Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
quodvultdeus, de tempore barbarico Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
quodvultdeus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
repentance Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
resh lakish Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
robbers, repentant, motif of Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
sacramenta, sacraments, sacramental, sacramentology Karfíková, Grace and the Will According to Augustine (2012) 140
salvation Karfíková, Grace and the Will According to Augustine (2012) 140
satan Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
saturus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
sin, peccatum, the sin of schism Karfíková, Grace and the Will According to Augustine (2012) 140
spirits, python Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
temple' Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
tertullian Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
theodore of mopsuestia Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 431
tyconius Karfíková, Grace and the Will According to Augustine (2012) 142
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 106
vandals, in africa invasion and occupation Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 345
voluntas, will Karfíková, Grace and the Will According to Augustine (2012) 140, 142
way (church as), in letters of the martyrs of lyons and viennes Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 168, 169
way (jesus as) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 169
wisdom Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293