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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 3.28-3.38


τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρthe son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er


τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευείthe son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi


τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμthe son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim


τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδthe son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David


τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσώνthe son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon


τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδαthe son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah


τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρthe son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor


τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλάthe son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah


τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχthe son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech


τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμthe son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan


τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ.the son of Enos, the son of Seth, the son of Adam, the son of God.


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

43 results
1. Septuagint, Tobit, 1.2-1.9 (10th cent. BCE - 2nd cent. BCE)

1.2. who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher. 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
2. Hebrew Bible, Deuteronomy, 7.14, 18.15, 18.18 (9th cent. BCE - 3rd cent. BCE)

7.14. בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 7.14. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him."
3. Hebrew Bible, Genesis, 1.26-1.27, 5.3, 6.1-6.4, 12.1, 13.8-13.11, 18.3-18.6, 19.31-19.36 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 13.8. וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃ 13.9. הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃ 13.11. וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 19.31. וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 19.32. לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33. וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34. וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35. וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 19.36. וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 13.8. And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren." 13.9. Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’" 13.10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar." 13.11. So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other." 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 19.31. And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth." 19.32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’" 19.33. And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose." 19.34. And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’" 19.35. And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose." 19.36. Thus were both the daughters of Lot with child by their father."
4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Psalms, 2.7, 8.5, 89.20-89.37 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 8.5. מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃ 89.21. מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו׃ 89.22. אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ אַף־זְרוֹעִי תְאַמְּצֶנּוּ׃ 89.23. לֹא־יַשִּׁא אוֹיֵב בּוֹ וּבֶן־עַוְלָה לֹא יְעַנֶּנּוּ׃ 89.24. וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃ 89.25. וֶאֶמוּנָתִי וְחַסְדִּי עִמּוֹ וּבִשְׁמִי תָּרוּם קַרְנוֹ׃ 89.26. וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ׃ 89.27. הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃ 89.28. אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃ 89.29. לְעוֹלָם אשמור־[אֶשְׁמָר־] לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ׃ 89.31. אִם־יַעַזְבוּ בָנָיו תּוֹרָתִי וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן׃ 89.32. אִם־חֻקֹּתַי יְחַלֵּלוּ וּמִצְוֺתַי לֹא יִשְׁמֹרוּ׃ 89.33. וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֺנָם׃ 89.34. וְחַסְדִּי לֹא־אָפִיר מֵעִמּוֹ וְלֹא־אֲשַׁקֵּר בֶּאֱמוּנָתִי׃ 89.35. לֹא־אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה׃ 89.36. אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי אִם־לְדָוִד אֲכַזֵּב׃ 89.37. זַרְעוֹ לְעוֹלָם יִהְיֶה וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 8.5. What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?" 89.20. Then Thou spokest in vision to Thy godly ones, And saidst: 'I have laid help upon one that is mighty; I have exalted one chosen out of the people." 89.21. I have found David My servant; With My holy oil have I anointed him;" 89.22. With whom My hand shall be established; Mine arm also shall strengthen him." 89.23. The enemy shall not exact from him; Nor the son of wickedness afflict him." 89.24. And I will beat to pieces his adversaries before him, And smite them that hate him." 89.25. But My faithfulness and My mercy shall be with him; And through My name shall his horn be exalted." 89.26. I will set his hand also on the sea, And his right hand on the rivers." 89.27. He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. ." 89.28. I also will appoint him first-born, The highest of the kings of the earth." 89.29. For ever will I keep for him My mercy, And My covet shall stand fast with him." 89.30. His seed also will I make to endure for ever, And his throne as the days of heaven." 89.31. If his children forsake My law, And walk not in Mine ordices; :" 89.32. If they profane My statutes, And keep not My commandments;" 89.33. Then will I visit their transgression with the rod, And their iniquity with strokes." 89.34. But My mercy will I not break off from him, Nor will I be false to My faithfulness." 89.35. My covet will I not profane, Nor alter that which is gone out of My lips." 89.36. Once have I sworn by My holiness: Surely I will not be false unto David;" 89.37. His seed shall endure for ever, And his throne as the sun before Me."
6. Hebrew Bible, Ruth, 1.16-1.17, 2.8, 2.13, 3.7, 3.14 (9th cent. BCE - 3rd cent. BCE)

1.16. וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ וּבַאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי וֵאלֹהַיִךְ אֱלֹהָי׃ 1.17. בַּאֲשֶׁר תָּמוּתִי אָמוּת וְשָׁם אֶקָּבֵר כֹּה יַעֲשֶׂה יְהוָה לִי וְכֹה יֹסִיף כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵךְ׃ 2.8. וַיֹּאמֶר בֹּעַז אֶל־רוּת הֲלוֹא שָׁמַעַתְּ בִּתִּי אַל־תֵּלְכִי לִלְקֹט בְּשָׂדֶה אַחֵר וְגַם לֹא תַעֲבוּרִי מִזֶּה וְכֹה תִדְבָּקִין עִם־נַעֲרֹתָי׃ 2.13. וַתֹּאמֶר אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי כִּי נִחַמְתָּנִי וְכִי דִבַּרְתָּ עַל־לֵב שִׁפְחָתֶךָ וְאָנֹכִי לֹא אֶהְיֶה כְּאַחַת שִׁפְחֹתֶיךָ׃ 3.7. וַיֹּאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה וַתָּבֹא בַלָּט וַתְּגַל מַרְגְּלֹתָיו וַתִּשְׁכָּב׃ 3.14. וַתִּשְׁכַּב מרגלתו [מַרְגְּלוֹתָיוֹ] עַד־הַבֹּקֶר וַתָּקָם בטרום [בְּטֶרֶם] יַכִּיר אִישׁ אֶת־רֵעֵהוּ וַיֹּאמֶר אַל־יִוָּדַע כִּי־בָאָה הָאִשָּׁה הַגֹּרֶן׃ 1.16. And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God;" 1.17. where thou diest, will I die, and there will I be buried; the LORD do so to me,and more also, if aught but death part thee and me.’" 2.8. Then said Boaz unto Ruth: ‘Hearest thou not, my daughter? Go not to glean in another field, neither pass from hence, but abide here fast by my maidens." 2.13. Then she said: ‘Let me find favour in thy sight, my LORD; for that thou hast comforted me, and for that thou hast spoken to the heart of thy handmaid, though I be not as one of thy handmaidens.’" 3.7. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn; and she came softly, and uncovered his feet, and laid her down." 3.14. And she lay at his feet until the morning; and she rose up before one could discern another. For he said: ‘Let it not be known that the woman came to the threshing-floor.’"
7. Hebrew Bible, 1 Kings, 12.20 (8th cent. BCE - 5th cent. BCE)

12.20. And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the congregation, and made him king over all Israel; there was none that followed the house of David, but the tribe of Judah only."
8. Hebrew Bible, 1 Samuel, 13.14, 16.14-16.22, 17.49-17.50 (8th cent. BCE - 5th cent. BCE)

13.14. וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃ 16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15. וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16. יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17. וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃ 16.21. וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22. וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃ 17.49. וַיִּשְׁלַח דָּוִד אֶת־יָדוֹ אֶל־הַכֶּלִי וַיִּקַּח מִשָּׁם אֶבֶן וַיְקַלַּע וַיַּךְ אֶת־הַפְּלִשְׁתִּי אֶל־מִצְחוֹ וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ וַיִּפֹּל עַל־פָּנָיו אָרְצָה׃ 13.14. But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee." 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him." 16.15. And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee." 16.16. Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well." 16.17. And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me." 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him." 16.19. So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep." 16.20. And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul." 16.21. And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer." 16.22. And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes." 17.49. And David put his hand in his bag, and took from there a stone, and slung it, and struck the Pelishtian in his forehead, that the stone buried itself in his forehead; and he fell upon his face to the earth." 17.50. So David prevailed over the Pelishtian with a sling and with a stone, and smote the Pelishtian, and slew him; but there was no sword in the hand of David."
9. Hebrew Bible, 2 Kings, 18.11-18.12 (8th cent. BCE - 5th cent. BCE)

18.11. וַיֶּגֶל מֶלֶךְ־אַשּׁוּר אֶת־יִשְׂרָאֵל אַשּׁוּרָה וַיַּנְחֵם בַּחְלַח וּבְחָבוֹר נְהַר גּוֹזָן וְעָרֵי מָדָי׃ 18.12. עַל אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֱלֹהֵיהֶם וַיַּעַבְרוּ אֶת־בְּרִיתוֹ אֵת כָּל־אֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד יְהוָה וְלֹא שָׁמְעוּ וְלֹא עָשׂוּ׃ 18.11. And the king of Assyria carried Israel away unto Assyria, and put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes;" 18.12. because they hearkened not to the voice of the LORD their God, but transgressed His covet, even all that Moses the servant of the LORD commanded, and would not hear it, nor do it."
10. Hebrew Bible, 2 Samuel, 7.14, 18.33 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
11. Hebrew Bible, Amos, 9.11 (8th cent. BCE - 6th cent. BCE)

9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;"
12. Hebrew Bible, Isaiah, 11.1-11.12 (8th cent. BCE - 5th cent. BCE)

11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea." 11.10. And it shall come to pass in that day, That the root of Jesse, that standeth for an ensign of the peoples, Unto him shall the nations seek; And his resting-place shall be glorious." 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea." 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth."
13. Hebrew Bible, 1 Chronicles, 23.4-23.5 (5th cent. BCE - 3rd cent. BCE)

23.4. מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃ 23.5. וְאַרְבַּעַת אֲלָפִים שֹׁעֲרִים וְאַרְבַּעַת אֲלָפִים מְהַלְלִים לַיהוָה בַּכֵּלִים אֲשֶׁר עָשִׂיתִי לְהַלֵּל׃ 23.4. of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;" 23.5. and four thousand were doorkeepers; and four thousand praised the LORD ‘with the instruments which I made to praise therewith.’"
14. Septuagint, Tobit, 1.2-1.9 (4th cent. BCE - 2nd cent. BCE)

1.2. who in the days of Shalmaneser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naphtali in Galilee above Asher. 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
15. Anon., 1 Enoch, 86-90, 85 (3rd cent. BCE - 2nd cent. BCE)

85. And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many.
16. Dead Sea Scrolls, Apocryphe De Daniel Ar, 0 (2nd cent. BCE - 1st cent. CE)

17. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)

7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him."
18. Septuagint, Ecclesiasticus (Siracides), 50.20-50.23 (2nd cent. BCE - 2nd cent. BCE)

50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old.
19. Septuagint, Wisdom of Solomon, 2.17-2.18 (2nd cent. BCE - 1st cent. BCE)

2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.
20. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - 1st cent. CE)

21. Clement of Rome, 1 Clement, 32.4, 55.2, 62.2 (1st cent. CE - 1st cent. CE)

32.4. καὶ ἡμεῖς οὖν, διὰ θελήματος αὐτοῦ ἐν Χριστῷ Ἰησοῦ κληθέντες, οὐ δἰ ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ ἔργων ὦν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ διὰ τῆς πίστεως, δἰ ἦς πάντας τοὺς ἀπ̓ αἰῶνος ʽ??ʼ παντοκράτωρ θεὸς ἐδικαίωσεν: ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 55.2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν. 62.2. περὶ γὰρ πίστεως καὶ μετανοίας καὶ γνησίας ἀγάπης καὶ ἐγκρατείας καὶ σωφροσύνης καὶ ὑπομονῆς πάντα τόπον ἐψηλαφήσαμεν, ὑπομιμνήσκοντες δεῖν ὑμᾶς ἐν δικαιοσύνῃ καὶ ἀληθείᾳ καὶ μακροθυμίᾳ τῷ παντοκράτορι θεῷ ὁσίως εὐαρεστεῖν, ὁμονοοῦντας ἀμνησικάκως ἐν ἀγάπῃ καὶ εἰρήνῃ μετὰ ἐκτενοῦς ἐπιεικείας, καθὼς καὶ οἱ προδεδηλωμένοι πατέρες ἡμῶν εὐηρέστησαν ταπεινοφρονοῦντες τὰ πρὸς τὸν πατέρα καὶ κτίστην θεὸν kti/sthn qeo/n SL, qeo kai\ O καὶ πάντας ἀνθρώπους. 17. Let us be imitators also of those who in goat-skins and sheep-skins Hebrews 11:37 went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, I am but dust and ashes. Genesis 18:27 Moreover, it is thus written of Job, Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil. Job 1:1 But bringing an accusation against himself, he said, No man is free from defilement, even if his life be but of one day. Job 14:4-5 Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, Who am I, that You send me? I am a man of a feeble voice and a slow tongue. And again he said, I am but as the smoke of a pot.
22. Ignatius, To The Smyrnaeans, 7.1, 12.2 (1st cent. CE - 2nd cent. CE)

23. Josephus Flavius, Jewish Antiquities, 1.72-1.74 (1st cent. CE - 1st cent. CE)

1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
24. Mishnah, Avot, 3.14 (1st cent. CE - 3rd cent. CE)

3.14. He used to say:Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “your are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2)."
25. New Testament, 1 Corinthians, 8.6, 10.4 (1st cent. CE - 1st cent. CE)

8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.
26. New Testament, 2 Corinthians, 8.9 (1st cent. CE - 1st cent. CE)

27. New Testament, Acts, 1.4-1.5, 2.4, 2.38, 13.15-13.41, 15.16-15.17, 17.22-17.31, 21.31-21.39 (1st cent. CE - 2nd cent. CE)

1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 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. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 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. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 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. 21.31. As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar. 21.36. for the multitude of the people followed after, crying out, "Away with him! 21.37. As Paul was about to be brought into the barracks, he asked the commanding officer, "May I say something to you?"He said, "Do you know Greek? 21.38. Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? 21.39. But Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.
28. New Testament, Ephesians, 1.10, 2.14-2.16, 3.9, 3.14-3.21, 4.6 (1st cent. CE - 1st cent. CE)

1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.6. one God and Father of all, who is over all, and through all, and in us all.
29. New Testament, Galatians, 3.23-4.7 (1st cent. CE - 1st cent. CE)

30. New Testament, Hebrews, 1.5 (1st cent. CE - 1st cent. CE)

1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?
31. New Testament, Romans, 8.9-8.30 (1st cent. CE - 1st cent. CE)

8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
32. New Testament, Luke, 1.5-1.11, 1.32, 1.35, 1.68, 1.78, 2.4, 3.16, 3.22-3.27, 3.29-3.38, 4.1-4.14, 4.16-4.30, 4.40-4.41, 7.16, 9.31, 9.54-9.55, 12.49, 19.44, 24.50-24.53 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.78. Because of the tender mercy of our God, Whereby the dawn from on high will visit us 2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 12.49. I came to throw fire on the earth. I wish it were already kindled. 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
33. New Testament, Mark, 1.11 (1st cent. CE - 1st cent. CE)

1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.
34. New Testament, Matthew, 1.1-1.18, 27.40-27.43 (1st cent. CE - 1st cent. CE)

1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 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. 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.41. Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said 27.42. He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
35. Anon., Genesis Rabba, 53.9 (2nd cent. CE - 5th cent. CE)

53.9. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה (בראשית כא, ז), רַבִּי פִּינְחָס מִשּׁוּם רַבִּי חִלְקִיָה מִי אָמַר מִי דִּבֵּר אֵין כְּתִיב כָּאן, אֶלָּא מִי מִלֵּל, רְמָזוֹ שֶׁהוּא מוֹלִיד לְמֵאָה שָׁנָה מִנְיַן מִלֵּ"ל. רַבִּי פִּנְחָס אָמַר קוֹמָתוֹ שֶׁל אַבְרָהָם אָבִינוּ הָיְתָה יְבֵשָׁה וְנַעֲשָׂה מְלִילוֹת. הֵינִיקָה בָנִים שָׂרָה, הֵינִיקָה בֵן אֵין כְּתִיב כָּאן, אִמֵּנוּ שָׂרָה הָיְתָה צְנוּעָה יוֹתֵר מִדַּאי, אָמַר לָהּ אָבִינוּ אַבְרָהָם אֵין זוֹ שְׁעַת הַצְּנִיעוּת אֶלָּא גַּלִּי אֶת דַּדַּיִךְ, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁהִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת נִסִּים, גִּלְּתָה אֶת דַּדֶּיהָ וְהָיוּ נוֹבְעוֹת חָלָב כִּשְׁנֵי מַעְיָנוֹת, וְהָיוּ מַטְרוֹנִיּוֹת בָּאוֹת וּמֵינִיקוֹת אֶת בְּנֵיהֶם מִמֶּנָּה, וְהָיוּ אוֹמְרוֹת אֵין אָנוּ כְּדַי לְהָנִיק אֶת בָּנֵינוּ מֵחֲלָבָהּ שֶׁל צַדֶּקֶת. רַבָּנָן וְרַבִּי אֲחָא, רַבָּנָן אָמְרֵי כָּל מִי שֶׁבָּא לְשֵׁם שָׁמַיִם, נַעֲשָׂה יְרֵא שָׁמַיִם. רַבִּי אֲחָא אָמַר אַף מִי שֶׁלֹא בָּא לְשֵׁם שָׁמַיִם נִתַּן לוֹ מֶמְשָׁלָה בָּעוֹלָם הַזֶּה, כֵּיוָן שֶׁהִפְלִיגוּ עַצְמָן בְּסִינַי וְלֹא קִבְּלוּ אֶת הַתּוֹרָה נִטְּלָה מֵהֶם אוֹתָהּ הַמֶּמְשָׁלָה.
36. Irenaeus, Refutation of All Heresies, 1.30.9, 3.11.7, 3.16.6, 3.22.3-3.22.4, 5.19 (2nd cent. CE - 3rd cent. CE)

5.19. But swear, says Justinus, if you wish to know what eye has not seen, and ear has not heard, and the things which have not entered into the heart; that is, if you wish to know Him who is good above all, Him who is more exalted, (swear) that you will preserve the secrets (of the Justinian) discipline, as intended to be kept silent. For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and swore, as it has been written, The Lord swore, and will not repent. Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries. In order, however, that we may not wade through more of their volumes, we shall illustrate the ineffable Mysteries (of Justinus) from one book of his, inasmuch as, according to his supposition, it is (a work) of high repute. Now this volume is inscribed Baruch; and one fabulous account out of many which is explained by (Justinus) in this (volume), we shall point out, inasmuch as it is to be found in Herodotus. But after imparting a different shape to this (account), he explains it to his pupils as if it were something novel, being under the impression that the entire arrangement of his doctrine (springs) out of it.
37. Irenaeus, Demonstration of The Apostolic Teaching, 31, 30 (2nd cent. CE - 2nd cent. CE)

38. Tertullian, On The Flesh of Christ, 5.2 (2nd cent. CE - 3rd cent. CE)

39. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

23b. ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה [ואנא יהיבנא] זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן [אנא] בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא [ואהדרו],חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי [מה] בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי 23b. bbut he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on theother bshoulder.Along bthe entire way he did not wear his shoes,but bwhen he reached water he put on his shoes. When he reachedan area filled with bshrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adornedwith finery. bWhen he reached his house, his wife entered first, he entered afterward, and afterward thetwo bSages entered. He sat and ate bread, but he did not say to the Sages: Comeand beat,as was customary and polite. bHe divided bread to his children; to the elderchild he gave bone piece and to the youngerone he gave btwo. /b,Abba Ḥilkiyya bsaid to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselvesfor the rainfall. bThey went up to the roof. He stood in one corner and she stood inthe other bcorner. Clouds began to form on that side where his wifestood. bWhen he descended, he said tothe Sages: bWhy have the Sages come? They said to him: Theother bSages have sent us to the Master,so bthat you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you topetition bAbba Ḥilkiyya,as the sky has filled with clouds and rain is certainly on its way.,They said to him: bWe know that the rain has come on the Master’s account. However, let the Masterplease bsayand explain bto us these aspectsof your behavior bthat are puzzling to us: What is the reasonthat bwhen we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer,hired for the day, band I saidto myself that I may bnot delaymy work to answer you. They further inquired: bAnd what is the reasonthat bthe Master carried the firewood on one shoulder andhis bcloak onthe other bshoulder? He said to them: It was a borrowed robe. I borrowed it for thispurpose, to wear it, band I did not borrow it for that purpose,to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. bWhat is the reasonthat bthe entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can seeand take care where I walk, and therefore there is no need for me to wear out my shoes, but bin the water I cannot see.Therefore, I put on my shoes to avoid hurting myself. They asked: bWhat is the reasonthat bwhen the Master reached shrubs and thorns, he lifted up his clothes? He said to them: Thisflesh bwill healif it is scratched by thorns, bbut thisgarment bwill not healif it is torn.,They further inquired: bWhat is the reasonthat bwhen the Master reached the city, the Master’s wife came out adornedin her finery? bHe said to them:She dresses that way bso thatwhen I walk through the city bI will not set my eyes upon another woman.They asked: bWhat is the reasonthat bshe entered first, and afterward the Master entered, andonly bafterward we entered? He said to them: Because you have not been checkedby me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. bWhat is the reasonthat bwhen the Master ate bread,you bdid not say to us: Comeand beat?He replied: bBecause there is not enough breadfor guests, band I saidto myself that bI should not gain credit from the Sages for nothing,by offering you food I cannot serve you. They asked: bWhat is the reasonthat bthe Master gave the older child one pieceof bread band the younger child two? He said to them: Thisolder child bstays at home,and if he is hungry he can eat at any time, bbut thisyounger child bsitsand studies bin the synagogue,and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. bAnd what is the reasonthat the bclouds began to form on that side where the Master’s wife stoodbefore your own side? He explained: bBecause my wife is frequently at home, and she gives bread to the poor, andtherefore bherprovision of bbenefitto the needy is bimmediate,i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, bI give moneyto the poor, bandconsequently, bthe benefitof my gift bis not immediate,i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. bAlternatively,her prayers may have been answered first because when bcertain hooligans [ ibiryonei /i] were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. Andindeed, bthey repented. /b,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. bḤa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of thesechildren, bwho cannot distinguish betweentheir bFatherin Heaven, bWho can provide rain, andthe bfather who cannot provide rain.The Gemara asks: bAnd why was he called Ḥa HaNeḥba? Because he would hide [ imaḥbi /i] himself in the lavatoryso that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. bRabbi Zerika said to Rav Safra: Comeand bsee what the differenceis between bthe powerful men of Eretz Yisrael and the pious men of Babylonia.This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By bthe pious men of Babylonia,I mean bRav Huna and Rav Ḥisda. When the world is in need of rain,these Sages say: bLet us assemble together and pray for mercy,and bperhaps the Holy One, Blessed be He, will be appeased and bring rain.In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, bthe powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani,acted differently. bWhen the world was in need of rain, he enters his house and say tohis household: bGive me my sack [ igevalki /i] and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord”(Psalms 130:1). bAnd he would stand in a secluded place, and coverhimself bwith sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him:Did bthe Master bring grain? He said to them: I saidto myself, bsince rain hasnow bcome,there will be brelief in the worldand prices will soon go down. In this manner, he hid his greatness even from his own household., bAnd furthermore,the Gemara relates that bRabbi Mani,Rabbi Yona’s bson, was persecuted bymembers bof the house of the iNasi /i. He prostrated himself upon his father’s grave and saidto him: bFather, Father, these men are persecuting me. One day,those men bwere passing there,by the grave, and bthe legs of their horses became stuckin the ground buntil they accepted upon themselves not to persecuteRabbi Mani anymore., bAnd furthermore,the Gemara relates that bRabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv,a well-known miracle worker. Once, Rabbi Mani bsaid to him: The wealthy members of my father-in-law’s house are persecuting me.Rabbi Yitzḥak bsaid: May they become poor,so they will no longer lord over you. bAndindeed, bthey became poor.Some time later, Rabbi Mani bsaidto his teacher: Now that they are poor bthey are pressuring mefor ficial support. Rabbi Yitzḥak bsaid: May they become richagain. bAndindeed, bthey became rich. /b,Rabbi Mani bsaid tohis teacher: bThe members of my household,i.e., my wife, bare not acceptable to me,as she is not beautiful. Rabbi Yitzḥak bsaid: What is her name?Rabbi Mana replied: bḤana.Rabbi Yitzḥak declared: bLet Ḥana grow beautiful, andindeed bshe grew beautiful.After a while, Rabbi Mani bsaidto Rabbi Yitzḥak: bShe acts haughtily toward me,due to her great beauty. bHe said to him: If so, let Ḥana return to her homelyappearance, band she returned to her homelyappearance.,The Gemara relates: bThese two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on ourbehalf, bthat we should become very wise. He said to them:This power bwasindeed bwith meat one stage, as I used to be able to pray for matters of this kind, bbut I sent it away.I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. bRabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat.At some point bhe left him and cameto study bbefore Rav Ashi,who did not recognize him.
40. Nag Hammadi, The Gospel of The Egyptians, 58.15-58.17 (3rd cent. CE - 3rd cent. CE)

41. Nag Hammadi, The Hypostasis of The Archons, 91.31 (3rd cent. CE - 3rd cent. CE)

42. Origen, Against Celsus, 2.32 (3rd cent. CE - 3rd cent. CE)

2.32. We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to the tautologies of Celsus, we ourselves should be guilty of needless repetition. And now, in finding fault with our Lord's genealogy, there are certain points which occasion some difficulty even to Christians, and which, owing to the discrepancy between the genealogies, are advanced by some as arguments against their correctness, but which Celsus has not even mentioned. For Celsus, who is truly a braggart, and who professes to be acquainted with all matters relating to Christianity, does not know how to raise doubts in a skilful manner against the credibility of Scripture. But he asserts that the framers of the genealogies, from a feeling of pride, made Jesus to be descended from the first man, and from the kings of the Jews. And he thinks that he makes a notable charge when he adds, that the carpenters wife could not have been ignorant of the fact, had she been of such illustrious descent. But what has this to do with the question? Granted that she was not ignorant of her descent, how does that affect the result? Suppose that she were ignorant, how could her ignorance prove that she was not descended from the first man, or could not derive her origin from the Jewish kings? Does Celsus imagine that the poor must always be descended from ancestors who are poor, or that kings are always born of kings? But it appears folly to waste time upon such an argument as this, seeing it is well known that, even in our own days, some who are poorer than Mary are descended from ancestors of wealth and distinction, and that rulers of nations and kings have sprung from persons of no reputation.
43. Epiphanius, Panarion, 26.10.1 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abba Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
abel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
abigail Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
abraham Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78
absalom Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
acts Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
adam Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86, 100
adoption in roman society inheritance/wealth transfer through Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
adoption metaphor in pauline epistles Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
adoptionism, divine sponsorship/adoption Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
aeschylus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
angel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
anthropomorphic notions (of god) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
anti-christ Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
apollo Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
apostles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
aqiva, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
areopagus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
augustus divine ancestry of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
augustus worship of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
babylonia, babylonian Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
baptism, acts of apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
baptism, lukan understanding Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
baptism, luke-acts, inconsistencies Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
baptism, with fire Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
baptism of jesus in gospel of luke Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
berthe of blois, queen of france, hebrew Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
berthe of blois, queen of france, new testament Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
bethlehem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
cain Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
canaan, canaanite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
celsus, on hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
celsus, on new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
celsus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
christians Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
cicero Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
circumcision Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
conversion, rhetoric/language/linguistic aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 65
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
david, as pious Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, as prophet Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, his city Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, his kingdom Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, his kingship Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, his lineage Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, his musical instruments (harp, psaltery, psalterion, kinnor, lute, mizmār and miʿzaf, wind instruments) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
david, the king, davidic kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
david, the king, house, dynasty, progeny of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25, 100
david, the king, royal coronation/enthronement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
death, deathbed Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
deliberation/deliberate Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 65
diaspora Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 289
divine kingly sonship Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
divine sonship adoptive metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship of jesus adoptive metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship of jesus begotten metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship of jesus considered through roman sociopolitical lens Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship of jesus mixed metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship of jesus uniting christ with christians through Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship paul's master-metaphor of adoptive" Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
divine sonship uniting with christ Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
donatists, donatism Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
dove Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
egyptian Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
emperors legitimation options for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
enos, the son of seth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
epimenides Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
ethnicity Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
fall, of the devil/angels Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
flood, see also noah Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
genealogies Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78
genealogy Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 289
god, as father deSilva, Ephesians (2022) 178
goliath Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
gospels Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
grace Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
hebrew bible/old testament, celsus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
history, as christian history Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78
hope Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
horaia, oraia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
horaia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
horaios, oraios Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
horaios Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
horus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
human Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
identity Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25, 100
intertextuality Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
irenaeus, lukan corpus and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 163
irenaeus, polemical milieu of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 163
islam Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
israel (kingdom) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
jerome Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
jerusalem Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
jesse, father of david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
jesus, adam and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 163
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, descendant of david Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25, 86, 100
jesus, genealogy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
jesus, miraculous birth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, priestly (aaronic) connection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
jesus (christ) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
jesus messianic biography Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
john chrysostom Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
jonathan, son of saul Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
joseph (father of jesus), descendant of david Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
joseph (father of jesus), genealogy Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
joseph (new testament) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
judah (kingdom) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
julianus (emperor) Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
julius africanus Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
kinship Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
luke, gospel of audience for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
luke, gospel of baptism narrative in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
luke, gospel of birth/infancy narratives Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
luke, gospel of sources of jesus legitimation Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
luke-acts, baptism of jesus Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
luke-acts, david Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
luke-acts, old testament in Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
luke-acts, paul Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
luke-acts, resurrection Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
madaura Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
manger Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
manichaeans, manichaeism, augustine as hearer Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
mary, mother of jesus Roukema, Jesus, Gnosis and Dogma (2010) 38
mary Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
mary (mother of jesus), betrothed to joseph Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
mary (mother of jesus), descendant of david Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
matrimony, jesus and church Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
matrimony, levirate Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
matrimony, tribal intermarriage Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
matthat, the son of levi (new testament) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
messiah, gods anointed, messiahship, messianic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25, 86
messiah, gods anointed, prophetic messiahship Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
messiah, gods anointed, spiritual birth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
mishnah, mishnaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
mixed metaphors in early christianity Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
monarchianism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
monnica Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
new testament, celsus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
new testament, contradictions Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
new testament, genealogy Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
norea books of (except nh ix, person Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
old testament, lukes use of Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 192
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
origen Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
patriarchs Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 78
patricius Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
paul, prayers of deSilva, Ephesians (2022) 178
paul Roukema, Jesus, Gnosis and Dogma (2010) 22
paul the apostle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64
pauline epistles adoption metaphors in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
phantasm Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
philo Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
pontius pilate Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
prophetic texts of hebrew bible (nevi'im), pagan writers on" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 758
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
race Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
raguel Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 289
realism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
recapitulation Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 163
resonance with greco-roman ideology Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
resurrection, uniting christ with christians Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
resurrection Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
rhetoric Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 98
roman imperial ideology deSilva, Ephesians (2022) 178
rome, roman Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 51
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
romulus Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 135
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
savior Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 1
self-resurrection Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
seth, books of (except nh treatises and paraphrase of seth) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
seth, person Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
seth, seed of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 193
solomon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
son of david Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
son of god, gods chosen, jesus divine sonship, jesus as son of god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
son of god, gods chosen Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
sonship as being in gods image and likeness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 86, 100
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 25
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 100
time, construction of Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 289
tomb Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
truly Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
unity deSilva, Ephesians (2022) 178
virgin birth Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 68
way (jesus as), to correlate church and paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 163
worship' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 155
zeus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 64