Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 4.5


Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου·The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.


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

66 results
1. Hebrew Bible, Deuteronomy, 4.2 (9th cent. BCE - 3rd cent. BCE)

4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you."
2. Hebrew Bible, Exodus, 8.19 (9th cent. BCE - 3rd cent. BCE)

8.19. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃ 8.19. And I will put a division between My people and thy people—by to-morrow shall this sign be.’"
3. Hebrew Bible, Genesis, 12.9, 22.1, 22.8 (9th cent. BCE - 3rd cent. BCE)

12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 12.9. And Abram journeyed, going on still toward the South." 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together."
4. Hebrew Bible, Hosea, 1.1 (9th cent. BCE - 3rd cent. BCE)

1.1. דְּבַר־יְהוָה אֲשֶׁר הָיָה אֶל־הוֹשֵׁעַ בֶּן־בְּאֵרִי בִּימֵי עֻזִּיָּה יוֹתָם אָחָז יְחִזְקִיָּה מַלְכֵי יְהוּדָה וּבִימֵי יָרָבְעָם בֶּן־יוֹאָשׁ מֶלֶךְ יִשְׂרָאֵל׃ 1.1. The word of the LORD that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel."
5. Hebrew Bible, Job, 1.11, 4.3, 4.12 (9th cent. BCE - 3rd cent. BCE)

1.11. וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃ 4.3. הִנֵּה יִסַּרְתָּ רַבִּים וְיָדַיִם רָפוֹת תְּחַזֵּק׃ 4.12. וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 1.11. But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’" 4.3. Behold, thou hast instructed many, And thou hast strengthened the weak hands." 4.12. Now a word was secretly brought to me, And mine ear received a whisper thereof."
6. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

7. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE)

19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy."
8. Hebrew Bible, Psalms, 2.1, 17.3, 26.2, 118.131 (9th cent. BCE - 3rd cent. BCE)

2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 17.3. בָּחַנְתָּ לִבִּי פָּקַדְתָּ לַּיְלָה צְרַפְתַּנִי בַל־תִּמְצָא זַמֹּתִי בַּל־יַעֲבָר־פִּי׃ 26.2. בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה [צָרְפָה] כִלְיוֹתַי וְלִבִּי׃ 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 17.3. Thou hast tried my heart, Thou hast visited it in the night; Thou hast tested me, and Thou findest not That I had a thought which should not pass my mouth." 26.2. Examine me, O LORD, and try me; test my reins and my heart."
9. Hebrew Bible, 1 Kings, 17.18 (8th cent. BCE - 5th cent. BCE)

17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’"
10. Hebrew Bible, Isaiah, 4.4, 37.20, 42.1, 52.10, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)

4.4. אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלִַם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 4.4. when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction." 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’" 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 52.10. The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God." 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?" 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
11. Hebrew Bible, Jeremiah, 3.17, 11.20 (8th cent. BCE - 5th cent. BCE)

3.17. בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלִַם כִּסֵּא יְהוָה וְנִקְוּוּ אֵלֶיהָ כָל־הַגּוֹיִם לְשֵׁם יְהוָה לִירוּשָׁלִָם וְלֹא־יֵלְכוּ עוֹד אַחֲרֵי שְׁרִרוּת לִבָּם הָרָע׃ 3.17. At that time they shall call Jerusalem The throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart." 11.20. But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause."
12. Hebrew Bible, Ezekiel, 36.23 (6th cent. BCE - 5th cent. BCE)

36.23. וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 36.23. And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes."
13. Euripides, Hercules Furens, 1250 (5th cent. BCE - 5th cent. BCE)

14. Hebrew Bible, Nehemiah, 8.1-8.8, 9.1-9.5 (5th cent. BCE - 4th cent. BCE)

8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 9.1. וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃ 9.1. וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃ 9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ 9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃ 9.3. וַתִּמְשֹׁךְ עֲלֵיהֶם שָׁנִים רַבּוֹת וַתָּעַד בָּם בְּרוּחֲךָ בְּיַד־נְבִיאֶיךָ וְלֹא הֶאֱזִינוּ וַתִּתְּנֵם בְּיַד עַמֵּי הָאֲרָצֹת׃ 9.3. וַיָּקוּמוּ עַל־עָמְדָם וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת יְהוָה אֱלֹהֵיהֶם רְבִעִית הַיּוֹם וּרְבִעִית מִתְוַדִּים וּמִשְׁתַּחֲוִים לַיהוָה אֱלֹהֵיהֶם׃ 9.4. וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃ 9.5. וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 9.1. Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them." 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers." 9.3. And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God." 9.4. Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God." 9.5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise."
15. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE)

13.9. וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃ 13.9. And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’"
16. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)

2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
17. Anon., 1 Enoch, 94.5 (3rd cent. BCE - 2nd cent. BCE)

94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.
18. Anon., Jubilees, 17.15-18.19 (2nd cent. BCE - 2nd cent. BCE)

19. Cicero, On The Haruspices, 19 (2nd cent. BCE - 1st cent. BCE)

20. Cicero, On Duties, 1.118 (2nd cent. BCE - 1st cent. BCE)

1.118. Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam. 1.118.  For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth's estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance.
21. Dead Sea Scrolls, War Scroll, 16.11 (2nd cent. BCE - 1st cent. CE)

22. Dead Sea Scrolls, Community Rule, 1 (2nd cent. BCE - 1st cent. CE)

23. Hebrew Bible, Daniel, 2.31-2.45, 3.7, 7.14, 7.19-7.24, 7.27 (2nd cent. BCE - 2nd cent. BCE)

2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 2.32. הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃ 2.33. שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון [מִנְּהֵין] דִּי פַרְזֶל ומנהון [וּמִנְּהֵין] דִּי חֲסַף׃ 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ 2.36. דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃ 2.37. אַנְתְּה מַלְכָּא מֶלֶךְ מַלְכַיָּא דִּי אֱלָהּ שְׁמַיָּא מַלְכוּתָא חִסְנָא וְתָקְפָּא וִיקָרָא יְהַב־לָךְ׃ 2.38. וּבְכָל־דִּי דארין [דָיְרִין] בְּנֵי־אֲנָשָׁא חֵיוַת בָּרָא וְעוֹף־שְׁמַיָּא יְהַב בִּידָךְ וְהַשְׁלְטָךְ בְּכָלְּהוֹן אַנְתְּה־הוּא רֵאשָׁה דִּי דַהֲבָא׃ 2.39. וּבָתְרָךְ תְּקוּם מַלְכוּ אָחֳרִי אֲרַעא מִנָּךְ וּמַלְכוּ תליתיא [תְלִיתָאָה] אָחֳרִי דִּי נְחָשָׁא דִּי תִשְׁלַט בְּכָל־אַרְעָא׃ 2.41. וְדִי־חֲזַיְתָה רַגְלַיָּא וְאֶצְבְּעָתָא מנהון [מִנְּהֵן] חֲסַף דִּי־פֶחָר ומנהון [וּמִנְּהֵין] פַּרְזֶל מַלְכוּ פְלִיגָה תֶּהֱוֵה וּמִן־נִצְבְּתָא דִי פַרְזְלָא לֶהֱוֵא־בַהּ כָּל־קֳבֵל דִּי חֲזַיְתָה פַּרְזְלָא מְעָרַב בַּחֲסַף טִינָא׃ 2.42. וְאֶצְבְּעָת רַגְלַיָּא מנהון [מִנְּהֵין] פַּרְזֶל ומנהון [וּמִנְּהֵין] חֲסַף מִן־קְצָת מַלְכוּתָא תֶּהֱוֵה תַקִּיפָה וּמִנַּהּ תֶּהֱוֵה תְבִירָה׃ 2.43. די [וְדִי] חֲזַיְתָ פַּרְזְלָא מְעָרַב בַּחֲסַף טִינָא מִתְעָרְבִין לֶהֱוֺן בִּזְרַע אֲנָשָׁא וְלָא־לֶהֱוֺן דָּבְקִין דְּנָה עִם־דְּנָה הֵא־כְדִי פַרְזְלָא לָא מִתְעָרַב עִם־חַסְפָּא׃ 2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 3.7. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.19. אֱדַיִן צְבִית לְיַצָּבָא עַל־חֵיוְתָא רְבִיעָיְתָא דִּי־הֲוָת שָׁנְיָה מִן־כלהון [כָּלְּהֵין] דְּחִילָה יַתִּירָה שניה [שִׁנַּהּ] דִּי־פַרְזֶל וְטִפְרַיהּ דִּי־נְחָשׁ אָכְלָה מַדֲּקָה וּשְׁאָרָא בְּרַגְלַיהּ רָפְסָה׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.23. כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא [רְבִיעָאָה] תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃ 7.24. וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 2.32. As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass," 2.33. its legs of iron, its feet part of iron and part of clay." 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces." 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." 2.36. This is the dream; and we will tell the interpretation thereof before the king." 2.37. Thou, O king, king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory;" 2.38. and wheresoever the children of men, the beasts of the field, and the fowls of the heaven dwell, hath He given them into thy hand, and hath made thee to rule over them all; thou art the head of gold." 2.39. And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth." 2.40. And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and beateth down all things; and as iron that crusheth all these, shall it break in pieces and crush." 2.41. And whereas thou sawest the feet and toes, part of potters’clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the firmness of the iron, forasmuch as thou sawest the iron mixed with miry clay." 2.42. And as the toes of the feet were part of iron, and part of clay, so part of the kingdom shall be strong, and part thereof broken." 2.43. And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay." 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" 3.7. Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up." 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 7.19. Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;" 7.20. and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows." 7.21. I beheld, and the same horn made war with the saints, and prevailed against them;" 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom." 7.23. Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces." 7.24. And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings." 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’"
24. Demetrius, Style, 52 (1st cent. BCE

25. Diodorus Siculus, Historical Library, 4.10.7 (1st cent. BCE - 1st cent. BCE)

4.10.7.  And when Heracles ignored the summons Zeus despatched word to him to enter the service of Eurystheus; whereupon Heracles journeyed to Delphi, and on inquiring of the god regarding the matter he received a reply which stated that the gods had decided that he should perform twelve Labours at the command of Eurystheus and that upon their conclusion he should receive the gift of immortality.
26. Ovid, Metamorphoses, 15.49 (1st cent. BCE - 1st cent. CE)

27. Philo of Alexandria, On Flight And Finding, 63 (1st cent. BCE - 1st cent. CE)

63. This, too, one of the most eminent among the men who have been admired for their wisdom has asserted, speaking in a magnificent strain in the Theaetetus, where he says, "But it is impossible for evils to come to and end. For it is indispensable that there should always be something in opposition to God. And it is equally impossible that it should have a place in the divine regions; but it must of necessity hover around mortal nature and this place where we live; on which account we ought to endeavor to flee from this place as speedily as possible. And our flight will be a likening of ourselves to God, to the best of our power. And such a likening consists of being just and holy in conjunction with Prudence.
28. Philo of Alexandria, On The Creation of The World, 171-172, 151 (1st cent. BCE - 1st cent. CE)

151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her.
29. Philo of Alexandria, On Curses, 20 (1st cent. BCE - 1st cent. CE)

20. And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect.
30. Philo of Alexandria, On The Special Laws, 2.176 (1st cent. BCE - 1st cent. CE)

2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto
31. Strabo, Geography, 3.2.9 (1st cent. BCE - 1st cent. BCE)

3.2.9. Posidonius, in praising the amount and excellence of the metals, cannot refrain from his accustomed rhetoric, and becomes quite enthusiastic in exaggeration. He tells us we are not to disbelieve the fable, that formerly the forests having been set on fire, the earth, which was loaded with silver and gold, melted, and threw up these metals to the surface, forasmuch as every mountain and wooded hill seemed to be heaped up with money by a lavish fortune. Altogether (he remarks) any one seeing these places, could only describe them as the inexhaustible treasuries of nature, or the unfailing exchequer of some potentate; for not only, he tells us, is this land rich itself, but riches abound beneath it. So that amongst these people the subterraneous regions should not be regarded as the realms of Pluto, but of Plutus. Such is the flourished style in which he speaks on this subject, that you would fancy his turgid language had been dug from a mine itself. Discoursing on the diligence of the miners, he applies to them the remark [of Demetrius] of Phalaris, who, speaking of the silver mines of Attica, said that the men there dug with as much energy as if they thought they could grub up Plutus himself. He compares with these the activity and diligence of the Turdetani, who are in the habit of cutting tortuous and deep tunnels, and draining the streams which they frequently encounter by means of Egyptian screws. As for the rest, they are quite different from the Attic miners, whose mining (he remarks) may be justly compared to that enigma, What I have taken up I have not kept, and what I have got I have thrown away. Whereas the Turdetanians make a good profit, since a fourth part of the ore which they extract from the copper mines is [pure] copper, while from the silver mines one person has taken as much as a Euboean talent. He says that tin is not found upon the surface, as authors commonly relate, but that it is dug up; and that it is produced both in places among the barbarians who dwell beyond the Lusitanians and in the islands Cassiterides; and that from the Britannic Islands it is carried to Marseilles. Amongst the Artabri, who are the last of the Lusitanians towards the north and west, he tells us that the earth is powdered with silver, tin, and white gold, that is, mixed with silver, the earth having been brought down by the rivers: this the women scrape up with spades, and wash in sieves, woven after the fashion of baskets. Such is the substance of what [Posidonius] tells us concerning the mines [of Iberia].
32. Anon., Didache, 1.6 (1st cent. CE - 2nd cent. CE)

33. Apollodorus, Bibliotheca, 2.4.8 (1st cent. CE - 2nd cent. CE)

2.4.8. πρὸ τοῦ δὲ Ἀμφιτρύωνα παραγενέσθαι εἰς Θήβας Ζεύς, διὰ νυκτὸς ἐλθὼν καὶ τὴν μίαν τριπλασιάσας νύκτα, 3 -- ὅμοιος Ἀμφιτρύωνι γενόμενος Ἀλκμήνῃ συνευνάσθη καὶ τὰ γενόμενα περὶ 1 -- Τηλεβοῶν διηγήσατο. Ἀμφιτρύων δὲ παραγενόμενος, ὡς οὐχ ἑώρα φιλοφρονουμένην πρὸς αὐτὸν τὴν γυναῖκα, ἐπυνθάνετο τὴν αἰτίαν· εἰπούσης δὲ ὅτι τῇ προτέρᾳ νυκτὶ παραγενόμενος αὐτῇ συγκεκοίμηται, μανθάνει παρὰ Τειρεσίου τὴν γενομένην τοῦ Διὸς συνουσίαν. Ἀλκμήνη δὲ δύο ἐγέννησε παῖδας, Διὶ μὲν Ἡρακλέα, μιᾷ νυκτὶ πρεσβύτερον, Ἀμφιτρύωνι δὲ Ἰφικλέα. τοῦ δὲ παιδὸς ὄντος ὀκταμηνιαίου δύο δράκοντας ὑπερμεγέθεις Ἥρα ἐπὶ τὴν εὐνὴν ἔπεμψε, διαφθαρῆναι τὸ βρέφος θέλουσα. ἐπιβοωμένης δὲ Ἀλκμήνης Ἀμφιτρύωνα, Ἡρακλῆς διαναστὰς ἄγχων ἑκατέραις ταῖς χερσὶν αὐτοὺς διέφθειρε. Φερεκύδης δέ φησιν Ἀμφιτρύωνα, βουλόμενον μαθεῖν ὁπότερος ἦν τῶν παίδων ἐκείνου, τοὺς δράκοντας εἰς τὴν εὐνὴν ἐμβαλεῖν, καὶ τοῦ μὲν Ἰφικλέους φυγόντος τοῦ δὲ Ἡρακλέους ὑποστάντος μαθεῖν ὡς Ἰφικλῆς ἐξ αὐτοῦ γεγέννηται.
34. Clement of Rome, 1 Clement, 55.1, 59.4 (1st cent. CE - 1st cent. CE)

55.1. Ἵνα δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν. πολλοὶ βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύσωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας: πολλοὶ ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον. 59.4. ἀξιοῦμέν σε, δέσποτα, βοηθὸν γενέσθαι καὶ ἀντιλήπτορα ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας, παρακάλεσον τοὺς ὀλιγοψυχοῦντας: I Kings 3, 60; II Kings 19, 19; Ezek. 86, 23 Ps. 78, 13; 94, 7; 99, 8 γνώτωσάν σε ἅπαντα τὰ ἔθνη. ὅτι σὺ εἶ ὁ θεὸς μόνος καὶ Ἰησοῦς Χριστὸς ὁ παῖς σου καὶ ἡμεῖς λαός σου καὶ πρόβατα τῆς νομῆς σου.
35. Dio Chrysostom, Orations, 1.64 (1st cent. CE

36. Josephus Flavius, Jewish Antiquities, 1.14 (1st cent. CE - 1st cent. CE)

1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.14. 3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted
37. New Testament, 1 Corinthians, 4.6 (1st cent. CE - 1st cent. CE)

4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another.
38. New Testament, 1 Timothy, 2.7, 3.16 (1st cent. CE - 1st cent. CE)

2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory.
39. New Testament, 2 Corinthians, 1.8, 4.18 (1st cent. CE - 1st cent. CE)

40. New Testament, 2 Timothy, 4.17 (1st cent. CE - 1st cent. CE)

4.17. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.
41. New Testament, Acts, 1.4, 1.5, 2, 2.4, 2.38, 4.25, 5.3, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 6.3, 6.5, 6.15, 7.3, 7.17, 7.23, 7.54-8.1, 8.11, 9.1, 9.8, 9.9, 9.12, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.28, 11.28, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.20, 13.2, 13.10, 13.11, 13.14, 13.15, 13.18, 16.10, 17.6, 17.26, 17.31, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.27, 20.18, 24.5, 26.14, 27.9 (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.
42. New Testament, Apocalypse, 1.1, 3.10, 4.1, 7.9, 10.11, 11.9, 12.9, 13.3-13.4, 13.12, 13.14, 13.16, 16.14, 17.1, 17.4, 17.12-17.14, 18.9, 18.11, 18.17, 18.22-18.23, 19.2, 20.1, 20.3, 22.1, 22.6, 22.8 (1st cent. CE - 1st cent. CE)

1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John 3.10. Because you kept the word of my patience, I also will keep you from the hour of testing, that which is to come on the whole world, to test those who dwell on the earth. 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 10.11. They told me, "You must prophesy again over many peoples, nations, languages, and kings. 11.9. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 13.3. One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. 13.4. They worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, "Who is like the beast? Who is able to make war with him? 13.12. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.14. He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 17.1. One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters 17.4. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. 17.12. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. 17.13. These have one mind, and they give their power and authority to the beast. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful. 18.9. The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning 18.11. The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.17. For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away 18.22. The voice of harpers and minstrels and flute players and trumpeters will be heard no more at all in you. No craftsman, of whatever craft, will be found any more at all in you. The sound of a mill will be heard no more at all in you. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand. 20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon. 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
43. New Testament, James, 1.12-1.15 (1st cent. CE - 1st cent. CE)

1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death.
44. New Testament, Galatians, 1.13 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it.
45. New Testament, Hebrews, 1.6, 8.5 (1st cent. CE - 1st cent. CE)

1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain.
46. New Testament, Romans, 1.13, 15.11 (1st cent. CE - 1st cent. CE)

1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him.
47. New Testament, John, 1.18, 1.26-1.36, 4.4-4.42, 5.6, 5.20, 6.14-6.15, 6.21, 6.26-6.35, 6.57, 7.33, 7.37-7.38, 9.15, 9.17, 9.25, 9.33, 9.35, 12.31, 14.9-14.10, 14.30, 15.15, 16.11, 16.15, 17.10, 20.20, 21.1-21.23 (1st cent. CE - 1st cent. CE)

1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.33. If this man were not from God, he could do nothing. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 16.11. about judgment, because the prince of this world has been judged. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 17.10. All things that are mine are yours, and yours are mine, and I am glorified in them. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?
48. New Testament, Luke, 1.5-1.23, 1.26, 1.34-1.37, 2.1, 2.31, 2.49, 3.16, 3.21-3.38, 4.1-4.4, 4.6-4.44, 5.1-5.11, 8.27-8.28, 9.14, 9.18-9.22, 9.28-9.36, 9.60, 10.9, 10.11, 10.17-10.19, 10.22, 11.16-11.26, 12.33, 12.56, 18.4, 20.9, 20.24, 21.10, 21.26, 22.3, 22.24-22.53, 23.8, 24.13-24.53 (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. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.31. Which you have prepared before the face of all peoples; 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 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 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 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 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 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.' 4.6. 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. 4.15. He taught in their synagogues, being glorified by all. 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. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 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. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 4.44. He was preaching in the synagogues of Galilee. 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net. 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord. 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 5.11. When they had brought their boats to land, they left everything, and followed him. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 22.24. There arose also a contention among them, which of them was considered to be greatest. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing. 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.38. They said, "Lord, behold, here are two swords."He said to them, "That is enough. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 22.47. While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him. 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 22.50. A certain one of them struck the servant of the high priest, and cut off his right ear. 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 22.53. When I was with you in the temple daily, you didn't stretch out your hands against me. But this is your hour, and the power of darkness. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 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.
49. New Testament, Mark, 1.1-1.15, 1.24, 2.19, 3.31-3.35, 4.19, 4.40, 5.7, 6.30-6.44, 9.2-9.8, 9.19, 9.21, 10.35-10.45, 11.22, 13.8 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.22. Jesus answering said to them, "Have faith in God. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains.
50. New Testament, Matthew, 1.24-1.25, 2.7, 2.15-2.16, 3.11, 3.13-3.17, 4.1-4.13, 4.17, 4.23, 5.17-5.48, 8.22, 8.29, 11.27, 12.17-12.22, 12.25, 12.28, 13.22, 14.13-14.21, 14.24-14.28, 14.30-14.31, 16.21, 17.1-17.8, 17.20, 19.16-19.30, 20.20-20.28, 24.7, 24.14, 25.19 (1st cent. CE - 1st cent. CE)

1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 2.7. Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 4.12. Now when Jesus heard that John was delivered up, he withdrew into Galilee. 4.13. Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 8.22. But Jesus said to him, "Follow me, and leave the dead to bury their own dead. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.19. He will not strive, nor shout; Neither will anyone hear his voice in the streets. 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.21. In his name, the Gentiles will hope. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 14.24. But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary. 14.25. In the fourth watch of the night Jesus came to them, walking on the sea. 14.26. When the disciples saw him walking on the sea, they were troubled, saying, "It's a ghost!" and they cried out for fear. 14.27. But immediately Jesus spoke to them, saying "Cheer up! I AM! Don't be afraid. 14.28. Peter answered him and said, "Lord, if it is you, command me to come to you on the waters. 14.30. But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me! 14.31. Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt? 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 19.30. But many will be last who are first; and first who are last. 20.20. Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom. 20.22. But Jesus answered, "You don't know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"They said to him, "We are able. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 20.24. When the ten heard it, they were indigt with the two brothers. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 20.27. Whoever desires to be first among you shall be your bondservant 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them.
51. Seneca The Younger, Hercules Oetaeus, 1132-1336, 1377-1380, 1419-1426, 1488-1496, 1518-1606, 1609-1757, 1940-1943, 1963-1976, 1983-1996, 1131 (1st cent. CE - 1st cent. CE)

52. Athenagoras, Apology Or Embassy For The Christians, 1.2 (2nd cent. CE - 2nd cent. CE)

1.2. τὸ μὲν οὖν μηδ᾿ ὅλως θεὸν ἡγεῖσθαι ἀσεβὲς καὶ ἀνόσιον νομίσαντες, τὸ δὲ οἷς ἕκαστος βούλεται χρῆσθαι ὡς θεοῖς ἀναγκαῖον, ἵνα τῷ πρὸς τὸ θεῖον δέει ἀπέχωνται τοῦ ἀδικεῖν. Ὑμῖν δὲ (καὶ μὴ παρακρουσθῆτε ὡς οἱ πολλοὶ ἐξ ἀκοῆς) τὸ ὄνομα τί ἀπεχθάνεται; Οὐ γὰρ τὰ ὀνόματα
53. Irenaeus, Refutation of All Heresies, 4.19.1, 4.30.3, 5.24.2, 5.26.1 (2nd cent. CE - 3rd cent. CE)

54. Justin, First Apology, 2.8, 2.16, 67.3-67.4 (2nd cent. CE - 2nd cent. CE)

55. Justin, Dialogue With Trypho, 64.2, 117.5 (2nd cent. CE - 2nd cent. CE)

56. Tertullian, To The Heathen, 2.17.18 (2nd cent. CE - 3rd cent. CE)

57. Tertullian, Apology, 25 (2nd cent. CE - 3rd cent. CE)

25. I think I have offered sufficient proof upon the question of false and true divinity, having shown that the proof rests not merely on debate and argument, but on the witness of the very beings whom you believe are gods, so that the point needs no further handling. However, having been led thus naturally to speak of the Romans, I shall not avoid the controversy which is invited by the groundless assertion of those who maintain that, as a reward of their singular homage to religion, the Romans have been raised to such heights of power as to have become masters of the world; and that so certainly divine are the beings they worship, that those prosper beyond all others, who beyond all others honour them. This, forsooth, is the wages the gods have paid the Romans for their devotion. The progress of the empire is to be ascribed to Sterculus, the Mutunus, and Larentina! For I can hardly think that foreign gods would have been disposed to show more favour to an alien race than to their own, and given their own fatherland, in which they had their birth, grew up to manhood, became illustrious, and at last were buried, over to invaders from another shore! As for Cybele, if she set her affections on the city of Rome as sprung of the Trojan stock saved from the arms of Greece, she herself forsooth being of the same race - if she foresaw her transference to the avenging people by whom Greece the conqueror of Phrygia was to be subdued, let her look to it (in regard of her native country's conquest by Greece). Why, too, even in these days the Mater Magna has given a notable proof of her greatness which she has conferred as a boon upon the city; when, after the loss to the State of Marcus Aurelius at Sirmium, on the sixteenth before the Kalends of April, that most sacred high priest of hers was offering, a week after, impure libations of blood drawn from his own arms, and issuing his commands that the ordinary prayers should be made for the safety of the emperor already dead. O tardy messengers! O sleepy dispatches! Through whose fault Cybele had not an earlier knowledge of the imperial decease, that the Christians might have no occasion to ridicule a goddess so unworthy. Jupiter, again, would surely never have permitted his own Crete to fall at once before the Roman Fasces, forgetful of that Idean cave and the Corybantian cymbals, and the sweet odour of her who nursed him there. Would he not have exalted his own tomb above the entire Capitol, that the land which covered the ashes of Jove might rather be the mistress of the world? Would Juno have desired the destruction of the Punic city, beloved even to the neglect of Samos, and that by a nation of Ænead ? As to that I know, Here were her arms, here was her chariot, this kingdom, if the Fates permit, the goddess tends and cherishes to be mistress of the nations. Jove's hapless wife and sister had no power to prevail against the Fates! Jupiter himself is sustained by fate. And yet the Romans have never done such homage to the Fates, which gave them Carthage against the purpose and the will of Juno, as to the abandoned harlot Larentina. It is undoubted that not a few of your gods have reigned on earth as kings. If, then, they now possess the power of bestowing empire, when they were kings themselves, from whence had they received their kingly honours? Whom did Jupiter and Saturn worship? A Sterculus, I suppose. But did the Romans, along with the native-born inhabitants, afterwards adore also some who were never kings? In that case, however, they were under the reign of others, who did not yet bow down to them, as not yet raised to godhead. It belongs to others, then, to make gift of kingdoms, since there were kings before these gods had their names on the roll of divinities. But how utterly foolish it is to attribute the greatness of the Roman name to religious merits, since it was after Rome became an empire, or call it still a kingdom, that the religion she professes made its chief progress! Is it the case now? Has its religion been the source of the prosperity of Rome? Though Numa set agoing an eagerness after superstitious observances, yet religion among the Romans was not yet a matter of images or temples. It was frugal in its ways, its rites were simple, and there were no capitols struggling to the heavens; but the altars were offhand ones of turf, and the sacred vessels were yet of Samian earthen-ware, and from these the odours rose, and no likeness of God was to be seen. For at that time the skill of the Greeks and Tuscans in image-making had not yet overrun the city with the products of their art. The Romans, therefore, were not distinguished for their devotion to the gods before they attained to greatness; and so their greatness was not the result of their religion. Indeed, how could religion make a people great who have owed their greatness to their irreligion? For, if I am not mistaken, kingdoms and empires are acquired by wars, and are extended by victories. More than that, you cannot have wars and victories without the taking, and often the destruction, of cities. That is a thing in which the gods have their share of calamity. Houses and temples suffer alike; there is indiscriminate slaughter of priests and citizens; the hand of rapine is laid equally upon sacred and on common treasure. Thus the sacrileges of the Romans are as numerous as their trophies. They boast as many triumphs over the gods as over the nations; as many spoils of battle they have still, as there remain images of captive deities. And the poor gods submit to be adored by their enemies, and they ordain illimitable empire to those whose injuries rather than their simulated homage should have had retribution at their hands. But divinities unconscious are with impunity dishonoured, just as in vain they are adored. You certainly never can believe that devotion to religion has evidently advanced to greatness a people who, as we have put it, have either grown by injuring religion, or have injured religion by their growth. Those, too, whose kingdoms have become part of the one great whole of the Roman empire, were not without religion when their kingdoms were taken from them.
58. Tertullian, On The Pallium, 2.7 (2nd cent. CE - 3rd cent. CE)

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

89b. חבריה דמיכה דכתיב (מלכים א כ, לה) ואיש אחד מבני הנביאים אמר אל רעהו בדבר ה' הכני נא וימאן האיש להכותו וכתיב (מלכים א כ, לו) ויאמר לו יען אשר לא שמעת [וגו'],ונביא שעבר על דברי עצמו כגון עדו הנביא דכתיב (מלכים א יג, ט) כי כן צוה אותי וכתיב (מלכים א כ, ג) ויאמר לו גם אני נביא כמוך וכתיב (מלכים א יג, יט) וישב אתו וכתיב (מלכים א יג, כד) וילך וימצאהו אריה,תני תנא קמיה דרב חסדא הכובש את נבואתו לוקה אמר ליה מאן דאכיל תמרי בארבלא לקי מאן מתרי ביה אמר אביי חבריה נביאי,מנא ידעי אמר אביי דכתיב (עמוס ג, ז) כי לא יעשה ה' [אלהים] דבר כי אם גלה סודו ודילמא הדרי ביה אם איתא דהדרי ביה אודועי הוו מודעי לכלהו נביאי,והא יונה דהדרי ביה ולא אודעוהו יונה מעיקרא נינוה נהפכת אמרי ליה איהו לא ידע אי לטובה אי לרעה,המוותר על דברי נביא מנא ידע דאיענש דיהב ליה אות והא מיכה דלא יהיב ליה אות ואיענש היכא דמוחזק שאני,דאי לא תימא הכי אברהם בהר המוריה היכי שמע ליה יצחק אליהו בהר הכרמל היכי סמכי עליה ועבדי שחוטי חוץ אלא היכא דמוחזק שאני,(בראשית כב, א) ויהי אחר הדברים האלה והאלהים נסה את אברהם (אחר מאי),א"ר יוחנן משום רבי יוסי בן זימרא אחר דבריו של שטן דכתיב (בראשית כא, ח) ויגדל הילד ויגמל וגו' אמר שטן לפני הקב"ה רבונו של עולם זקן זה חננתו למאה שנה פרי בטן מכל סעודה שעשה לא היה לו תור אחד או גוזל אחד להקריב לפניך אמר לו כלום עשה אלא בשביל בנו אם אני אומר לו זבח את בנך לפני מיד זובחו מיד והאלהים נסה את אברהם,ויאמר קח נא את בנך אמר רבי שמעון בר אבא אין נא אלא לשון בקשה משל למלך בשר ודם שעמדו עליו מלחמות הרבה והיה לו גבור אחד ונצחן לימים עמדה עליו מלחמה חזקה אמר לו בבקשה ממך עמוד לי במלחמה זו שלא יאמרו ראשונות אין בהם ממש אף הקב"ה אמר לאברהם ניסיתיך בכמה נסיונות ועמדת בכלן עכשיו עמוד לי בנסיון זה שלא יאמרו אין ממש בראשונים,את בנך ב' בנים יש לי את יחידך זה יחיד לאמו וזה יחיד לאמו אשר אהבת תרוייהו רחימנא להו את יצחק וכל כך למה כדי שלא תטרף דעתו עליו,קדמו שטן לדרך אמר לו (איוב ד, ב) הנסה דבר אליך תלאה הנה יסרת רבים וידים רפות תחזק כושל יקימון מליך כי עתה תבא אליך ותלא אמר לו (תהלים כו, יא) אני בתומי אלך,אמר לו הלא יראתך כסלתך אמר לו זכר נא מי הוא נקי אבד כיון דחזא דלא קא שמיע ליה אמר ליה ואלי דבר יגונב כך שמעתי מאחורי הפרגוד השה לעולה ואין יצחק לעולה אמר לו כך עונשו של בדאי שאפילו אמר אמת אין שומעין לו,ר' לוי אמר אחר דבריו של ישמעאל ליצחק אמר לו ישמעאל ליצחק אני גדול ממך במצות שאתה מלת בן שמנת ימים ואני בן שלש עשרה שנה אמר לו ובאבר אחד אתה מגרה בי אם אומר לי הקב"ה זבח עצמך לפני אני זובח מיד והאלהים נסה את אברהם,תנו רבנן נביא שהדיח בסקילה רבי שמעון אומר בחנק מדיחי עיר הנדחת בסקילה רבי שמעון אומר בחנק,נביא שהדיח בסקילה מ"ט דרבנן אתיא הדחה הדחה ממסית מה להלן בסקילה אף כאן בסקילה,ור"ש מיתה כתיבא ביה וכל מיתה האמורה בתורה סתם אינה אלא חנק,מדיחי עיר הנדחת בסקילה מ"ט דרבנן גמרי הדחה הדחה או ממסית או מנביא שהדיח,ור"ש גמר הדחה הדחה מנביא,וליגמר ממסית דנין מסית רבים ממסית רבים ואין דנין מסית רבים ממסית יחיד אדרבה דנין הדיוט מהדיוט ואין דנין הדיוט מנביא,ור"ש כיון שהדיח אין לך הדיוט גדול מזה,אמר רב חסדא 89b. bthe colleague ofthe prophet bMicah,son of Imla (see II Chronicles 18:7–8), bas it is written: “And a certain man of the sons of the prophets said unto his colleague by the word of the Lord: Strike me, please. And the man refused to strike him”(I Kings 20:35). bAnd it is written: “Then he said he to him: Because you have not listenedto the voice of the Lord, behold, as soon as you leave me, a lion shall slay you. And as soon as he left from him, a lion found him; and slew him” (I Kings 20:36).,The mishna lists among those liable to receive death at the hand of Heaven: bAnd a prophet who violated his own statement.The Gemara comments: bFor example, Iddo the prophet,who, according to tradition, prophesied the punishment of Jeroboam in Bethel, bas it is written:“I will neither eat bread nor drink water in this place, bfor it so was commanded meby the word of the Lord” (I Kings 13:8–9). bAnd it is written: “And he said to him: I too am a prophet like you;and an angel spoke unto me by the word of the Lord, saying: Bring him back with you into your house, that he may eat bread and drink water” (I Kings 13:18). bAnd it is written: “And he went back with him,and ate bread in his house, and drank water” (I Kings 13:19). bAnd it is writtenthat he died at the hand of Heaven: b“And he went, and a lion met himby the way, and killed him” (I Kings 13:24).,§ bA itannataughta ibaraita bbefore Rav Ḥisda: One who suppresses his prophecy is flogged.Rav Ḥisda bsaida parable bto him: Is one who eats dates in a sieve flogged?How can he be flogged? bWho forewarns himif he eats dates infested with worms that no one sees? Likewise, as no one knows whether the prophet received a prophecy, how can he be forewarned? bAbaye said: His fellow prophetsforewarn him.,The Gemara asks: bFrom where do they knowthat he received a prophecy? bAbaye says:They know, bas it is written: “For the Lord God will do nothing, unless He reveals His counselto His servants the prophets” (Amos 3:7). The Gemara challenges: bAnd perhapsthe heavenly court breconsidered with regard tothe prophecy, and the prophet is no longer commanded to disseminate the prophecy. The Gemara answers: bIf it is so that they reconsidered with regard tothe prophecy, the heavenly court bwould have informed all the prophets. /b,The Gemara challenges: bButin the case of bJonah, they reconsidered it and did not inform themthat the people of Nineveh had repented for their sins and were therefore spared the foretold destruction. The Gemara explains: In the case of bJonah, from the outset,the heavenly court btold himto say: b“Nineveh will be overturned”(Jonah 3:4). Still, bhe did not know ifthe sentence would be bfor the good,as their corruption would be overturned through repentance, borif it would be bfor the bad,as the city would be overturned through destruction. Therefore, the prophecy was never revoked, but simply fulfilled in accordance with one of its possible interpretations.,The Gemara asks: In the case of bone who forgoes the statement of a prophet, from where does he knowthat the one prophesying is actually a prophet and bthat hewill be bpunishedfor failing to comply with the prophecy? The Gemara answers: It is referring to a case bwherethe prophet bprovides himwith ba signindicating that he is a prophet. The Gemara asks: bButin the case of bMicah, who did not provide himwith ba sign, andyet he was bpunished,how could he have known that Micah was a prophet? A case bwherehe has already bassumedthe bpresumptive statusof a prophet bis different,and no sign is necessary.,The Gemara continues: bSince if you do not say so,and claim that even the prophecy of one established as a prophet requires a sign, then in the case of bAbraham at Mount Moriah, how did Isaac listen to himand submit to being slaughtered as an offering? Likewise, in the case of bElijah at Mount Carmel, how didthe people brely upon him andenable him to bengagein the sacrifice of animals bslaughtered outsidethe Temple, which is prohibited? bRather,perforce, a case bwherehe has already bassumedthe bpresumptive statusof a prophet bis different. /b,§ Apropos the binding of Isaac, the Gemara elaborates: It is written: b“And it came to pass after these matters [ ihadevarim /i] that God tried Abraham”(Genesis 22:1). The Gemara asks: bAfter whatmatters? How does the binding of Isaac relate to the preceding events?, bRabbi Yoḥa said in the name of Rabbi Yosei ben Zimra:This means bafter the statement [ idevarav /i] of Satan, as it is written: “And the child grew, and was weaned,and Abraham prepared a great feast on the day that Isaac was weaned” (Genesis 21:8). bSatan said before the Holy One, Blessed be He: Master of the Universe, this old man, you favored him with a product of the womb,i.e., a child, bat one hundred yearsof age. bFrom the entire feast that he prepared, did he not haveeven bone dove or one pigeon to sacrifice before Youas a thanks-offering? God bsaid toSatan: bDidAbraham bpreparethe feast for any reason bbut for his son? If I say to him: Sacrifice your son before Me,he would bimmediately slaughter him. Immediately,after these matters, the verse states: b“And God tried Abraham.” /b,The Torah continues: b“And He said: Take, please [ ina /i], your son”(Genesis 22:2). bRabbi Shimon bar Abba says:The word inais nothing other than an expression of entreaty.Why did God request rather than command that Abraham take his son? The Gemara cites ba parable of a flesh-and-blood king who confronted many wars. And he had one warriorfighting for him, band he overcamehis enemies. bOver time,there was ba fierce war confronting him.The king bsaid tohis warrior: bI entreat you, standfirm bfor me in this war,so bthatothers bwill not say: There is no substance in the firstvictories, and you are not a true warrior. Likewise, bthe Holy One, Blessed be He, also said to Abraham: I have tried you with several ordeals, and you have withstood them all. Now, standfirm bin this ordeal for Me, so thatothers bwill not say: There is no substance in the firstordeals.,God said to Abraham: “Please take your son, your only, whom you love, Isaac” (Genesis 22:2). When God said: b“Your son,”Abraham said: bI have two sons.When God said: b“Your only,”Abraham said: bThisson bis an onlyson bto his mother, and thatson bis an onlyson bto his mother.When God said: b“Whom you love,”Abraham said: bI love both of them.Then God said: b“Isaac.” And whydid God prolong His command to bthat extent?Why did He not say Isaac’s name from the outset? God did so, bso thatAbraham’s bmind would not be confusedby the trauma., bSatan precededAbraham bto the paththat he took to bind his son and bsaid to him: “If one ventures a word to you, will you be weary…you have instructed many, and you have strengthened the weak hands. Your words have upheld him that was falling…but now it comes upon you, and you are weary”(Job 4:2–5). Do you now regret what you are doing? Abraham bsaid to himin response: “And bI will walk with my integrity”(Psalms 26:11).,Satan bsaid toAbraham: b“Is not your fear of God your foolishness?”(Job 4:6). In other words, your fear will culminate in the slaughter of your son. Abraham bsaid to him: “Remember, please, whoever perished, being innocent”(Job 4:7). God is righteous and His pronouncements are just. bOnceSatan bsaw thatAbraham bwas not heeding him, he said to him: “Now a word was secretly brought to me,and my ear received a whisper thereof” (Job 4:12). bThisis what bI heard from behind theheavenly bcurtain [ ipargod /i],which demarcates between God and the ministering angels: bThe sheep is tobe sacrificed as ba burnt-offering, and Isaac is not tobe sacrificed as ba burnt-offering.Abraham bsaid to him:Perhaps that is so. However, bthis is the punishment of the liar, that evenif bhe speaks the truth,others bdo not listen to him.Therefore, I do not believe you and will fulfill that which I was commanded to perform.,The Gemara cites an alternative explanation of the verse: “And it came to pass after these matters that God tried Abraham” (Genesis 22:1). bRabbi Levi says:This means bafter the statement of Ishmael to Isaac,during an exchange between them described in the verse: “And Sarah saw the son of Hagar…mocking” (Genesis 21:9). bIshmael said to Isaac: I am greater than you inthe fulfillment of bmitzvot, as you were circumcisedat the bage of eight days,without your knowledge and without your consent, band Iwas circumcised at the bage of thirteen years,with both my knowledge and my consent. Isaac bsaid toIshmael: bAnd do you provoke me with one organ? If the Holy One, Blessed be He,were to bsay to me: Sacrifice yourself before Me, Iwould bsacrificemyself. bImmediately, God tried Abraham,to confirm that Isaac was sincere in his offer to give his life.,§ bThe Sages taught: A prophet who incitesothers to worship idols is executed bby stoning. Rabbi Shimon says:He is executed bby strangulation.Those bwho inciteresidents of a city to worship idols, leading the city to be declared ban idolatrous city,are executed bby stoning. Rabbi Shimon says:They are executed bby strangulation. /b,The Gemara elaborates: bA prophet who incitesothers to worship idols is executed bby stoning. What is the reasonfor the opinion bof the Rabbis?They bderivea verbal analogy to clarify the meaning of the word bincitementwritten with regard to a prophet who incites others to worship idols bfromthe word bincitementwritten with regard to a layman who binstigatesothers to worship idols. bJust as there,the layman who incites others to worship idols is executed bby stoning, so too here,the prophet who incites others to worship idols is executed bby stoning. /b, bAnd Rabbi Shimonsays: With regard to a prophet, the term bdeath is written concerning him. And every death stated in the Torah without specificationis referring to bnothing other than strangulation. /b,The Gemara continues: Those bwho inciteresidents of a city to worship idols, leading the city to be declared ban idolatrous city,are executed bby stoning. What is the reasonfor the opinion bof the Rabbis? They derivea verbal analogy to clarify the meaning of the word bincitementwritten with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, bfromthe word bincitementwritten beitherwith regard to a layman who binstigatesothers to worship idols bor fromthe word incitement written with regard to ba prophet who incitesothers to worship idols. Just as there, the layman who incites others to worship idols is executed by stoning, so too here, the prophet who incites others to worship idols is executed by stoning., bAnd Rabbi Shimon derivesa verbal analogy to clarify the meaning of the word bincitementwritten with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, bfromthe word bincitementwritten with regard to ba prophetwho incites others to worship idols, who, in his opinion, is executed by strangulation.,The Gemara challenges: bLet him derivethe punishment bfromthe punishment of one who is not a prophet who binstigatesothers to worship idols, as those cases are similar. The Gemara answers: Rabbi Shimon bderivesthe punishment for one who binstigates the multitudes fromthe punishment of one who binstigates the multitudes, and does not derivethe punishment for one who binstigates the multitudes fromthe punishment of one who binstigates an individual.The Gemara asks: bOn the contrary, one derivesthe punishment for ban ordinaryperson, i.e., one who is not a prophet, who instigates others bfromthe punishment of ban ordinaryperson who incites an idolatrous city, band one does not derivethe punishment for ban ordinaryperson who instigates others bfromthe punishment of ba prophetwho instigates others., bAnd Rabbi Shimonholds that in this case there is no distinction between prophet and layman; boncethe prophet has bincitedothers to idol worship, byou have no greaterexample of ban ordinaryperson bthan that. /b, bRav Ḥisda says: /b
60. Nag Hammadi, Allogenes, 59.20, 59.27, 60.8-60.12, 60.16-60.25, 61.14-61.16 (3rd cent. CE - 3rd cent. CE)

61. Nag Hammadi, The Testimony of Truth, 30.5-30.8 (3rd cent. CE - 3rd cent. CE)

62. Origen, Commentary On John, 2.12 (3rd cent. CE - 3rd cent. CE)

2.12. We have thus enquired as to the life of God, and the life which is Christ, and the living who are in a place by themselves, and have seen how the living are not justified before God, and we have noticed the cognate statement, Who alone has immortality. We may now take up the assumption which may appear to be involved in this, namely, that whatever being is gifted with reason does not possess blessedness as a part of its essence, or as an inseparable part of its nature. For if blessedness and the highest life were an inseparable characteristic of reasonable being, how could it be truly said of God that He only has immortality? We should therefore remark, that the Saviour is some things, not to Himself but to others, and some things both to Himself and others, and we must enquire if there are some things which He is to Himself and to no other. Clearly it is to others that He is a Shepherd, not a shepherd like those among men who make gain out of their occupation; unless the benefit conferred on the sheep might be regarded, on account of His love to men, as a benefit to Himself also. Similarly it is to others that He is the Way and the Door, and, as all will admit, the Rod. To Himself and to others He is Wisdom and perhaps also Reason (Logos). It may be asked whether, as He has in Himself a system of speculations, inasmuch as He is wisdom, there are some of those speculations which cannot be received by any nature that is begotten, but His own, and which He knows for Himself only. Nor should the reverence we owe to the Holy Spirit keep us from seeking to answer this question. For the Holy Spirit Himself receives instruction, as is clear from what is said about the Paraclete and the Holy Spirit, John 16:14-15 He shall take of mine and shall declare it to you. Does He, then, from these instructions, take in everything that the Son, gazing at the Father from the first, Himself knows? That would require further consideration. And if the Saviour is some things to others, and some things it may be to Himself, and to no other, or to one only, or to few, then we ask, in so far as He is the life which came in the Logos, whether he is life to Himself and to others, or to others, and if to others, to what others. And are life and the light of men the same thing, for the text says, That which was made was life in Him and the life was the light of men. But the light of men is the light only of some, not of all, rational creatures; the word men which is added shows this. But He is the light of men, and so He is the life of those whose light he is also. And inasmuch as He is life He may be called the Saviour, not for Himself but to be life to others, whose light also He is. And this life comes to the Logos and is inseparable from Him, once it has come to Him. But the Logos, who cleanses the soul, must have been in the soul first; it is after Him and the cleansing that proceeds from Him, when all that is dead or weak in her has been taken away, that pure life comes to every one who has made himself a fit dwelling for the Logos, considered as God.
63. Augustine, Against Julian, 4.79, 4.104, 6.22 (4th cent. CE - 5th cent. CE)

64. Augustine, The City of God, 2.26 (4th cent. CE - 5th cent. CE)

2.26. Seeing that this is so - seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honor as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life - why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he has some feeling of honor left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, 2 Corinthians 11:14 he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamor; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless. Where and when those initiated in the mysteries of Cœlestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely packed together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess; we saw this virgin worshipped with prayer and with obscene rites. There we saw no shame-faced mimes, no actress over-burdened with modesty; all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanor due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste heart the sacred rites of her whom they adored. And yet this licentiousness - which, if practised in one's home, could only be done there in secret - was practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked?
65. Gregory of Nazianzus, Orations, 29.20 (4th cent. CE - 4th cent. CE)

66. Anon., Epistle To Diognetus, 5.4



Subjects of this text:

subject book bibliographic info
abraham Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
aeons Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108
allogenes, character Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 127
alternative source-critical explanations, stylistic evidence Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
angels Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 233
apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
apistia, apistos, of followers of jesus christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 259
apocalypse, the Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
apocalypse Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
apocalyptic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108
apollo of bawit Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
apophthegmata patrum Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
apostles, writings of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
archons, archontic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
asceticism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
asyndeton, historical present Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
athenagoras Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
augustine, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, original sin, transmitted by lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, so christ free from Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
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, of jesus Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
baptism, with fire Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
baptism Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 127
belief Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
besa Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
bezalel Levison, Filled with the Spirit (2009) 242
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
bread Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
christ, did christ have emotions? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
christology, natures of christ, jerome Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
christology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 127
cicero Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
commodus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
cornutus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
dead sea scrolls Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
death, initiation crisis Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
delphi Levison, Filled with the Spirit (2009) 242
demons, and talking back Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
demons, categorization of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
demons, source of bad thoughts and emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
demons Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
depression, akēdia, in origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
descent, at jordan Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
desires Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
devil, the, as angel of light Wiebe, Fallen Angels in the Theology of St Augustine (2021) 125
devil Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 60, 195; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
disciples of jesus, calling of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 249
doubt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 259
dreams Levison, Filled with the Spirit (2009) 242
dreams and visions, examples, gospels and acts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 452
ecstasy Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
elias Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
elijah Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 60
eschatology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 233
eschaton Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
evagrius, desert father, temptations of christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
evagrius of pontus, and selfdisclosure Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
evagrius of pontus, on demons Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
evil Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 126
exegesis, exegetical, interpretation of scripture, jesus command of scriptural exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
exegesis, exegetical, interpretation of scripture, prophetic exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
faith, faithfulness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
faith Levison, Filled with the Spirit (2009) 242
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 259
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 561
fire Levison, Filled with the Spirit (2009) 242
first movements, because distinct from assent and judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, first movements as bad thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, involuntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
foucault, michel, on self-disclosure Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
gabriel Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
gluttony Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
gnostic, gnosticism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 126, 127
god, filling of Levison, Filled with the Spirit (2009) 242
god, finger of Levison, Filled with the Spirit (2009) 242
god, imitation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165; Levison, Filled with the Spirit (2009) 242
god, will of Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 127
godfrey, joseph j. Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
gospel Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
greek/barbarian division Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 224
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
heavenly/angelic redeemer v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
heracles/hercules, christian literature Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
heracles/hercules, jesus parallels Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
heracles/hercules, new testament Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
heracles/hercules Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
herod, agrippai Crabb, Luke/Acts and the End of History (2020) 249
herod Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
hospitality Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 224
identity of jesus christ in pre-existence, earthly life, death, risen and exalted life Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
idolatry Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
illness Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
imitation, of the divine Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96, 107
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
impurity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 58
inspiration Levison, Filled with the Spirit (2009) 242
interpreter of the torah, as messianic function, jesus as Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177, 224
isaac Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
isaiah Levison, Filled with the Spirit (2009) 242; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96
jerome, st, church father, christ's human nature" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
jerome, st, church father, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
jerusalem, earthly Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 107
jesus, as heracles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
jesus, crucifixion of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96, 107
jesus, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96, 107
jesus, lukan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
jesus, priestly (aaronic) connection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96, 107
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 242
jew/jewish, conceptions of the spirit Levison, Filled with the Spirit (2009) 242
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 242
jewish apocalyptic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108
jewish pseudepigrapha Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
job Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
john the baptist Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
jordan river Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
joseph (new testament) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
judah Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
julian (the apostate, roman emperor) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 768
justin martyr Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
kingdom and kingship Levison, Filled with the Spirit (2009) 242
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
kingdom of god Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
kirschl¨ager, w. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 59
knowledge, spiritgiven Levison, Filled with the Spirit (2009) 242
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
law, god's" '151.0_242.0@matthew Levison, Filled with the Spirit (2009) 242
law, mosaic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
levites Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
life, public, political Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
literature Levison, Filled with the Spirit (2009) 242
liturgical, services Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
lords prayer, lukan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
lukan fable collection, historical present in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
lukan fable collection, style and vocabulary of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
marcus aurelius Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
mary Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
mastema Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
messiah, gods anointed, of aaron Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
messiah, gods anointed, prophetic messiahship Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
messiah, gods anointed, second temple messianic beliefs Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
migrations of abraham, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
monasticism, and the self Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
nag hammadi Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
nero Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
new testament, julian the apostate on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 768
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177, 224
new testament studies, roman imperial power and Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
oikoumene Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 259
opponents, of god, θεομάχοι Crabb, Luke/Acts and the End of History (2020) 249
oracles Levison, Filled with the Spirit (2009) 242
origen, church father, temptations of christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
origen of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
origenist controversy Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
palladius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
parallels/parallelism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
passion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
periodisation of history Crabb, Luke/Acts and the End of History (2020) 249, 347
pesher Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
peter Levison, Filled with the Spirit (2009) 242
petitions of the lords prayer, we Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
petitions of the lords prayer, you Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
pharaoh Levison, Filled with the Spirit (2009) 242
pharisees, torah-sages, pharisaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
plutarch Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
poverty Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
prayer Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 127
president (προεστώς) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
priests, jewish Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
promise Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
prophets, gods messengers Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
prophets, ot Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
punitive miracle Crabb, Luke/Acts and the End of History (2020) 249
q-source Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
reader (ἀναγνώστης, ἀναγινώσκων), designated Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, aloud (ἀναγνώσις) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, communal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, intelligible Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, public Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
reading, synagogal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
repentance Crabb, Luke/Acts and the End of History (2020) 249
reproach Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
responses to imperial cults, revelation, book of Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
resurrection Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
roman empire, new testament evidence of Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 143
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
roman empire as a unit Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
sabbath Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
satan, as liar Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96
satan, devil, belial, melkhiresha, evil one, angel of darkness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 107
satan Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165; Levison, Filled with the Spirit (2009) 242; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
savior, christ Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
sermon on the mount Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 107
sermon on the plain Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
shamanism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 195
shenoute Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
sign Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
sin, degrees of sin and of penance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
sin, original, hence christ free from Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
sin, sinner Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
solitude, god found in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
solitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
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) 96
son of god, gods chosen Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
soul, individual Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 242
spirit, characterizations as, fire Levison, Filled with the Spirit (2009) 242
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 242
spirit, effects of, faith Levison, Filled with the Spirit (2009) 242
spirit, effects of, virtue Levison, Filled with the Spirit (2009) 242
spirit, effects of, wisdom Levison, Filled with the Spirit (2009) 242
spirit, evil or unclean Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 258, 259
spirit, holy Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 242
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 242
spirit, of knowledge Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96, 107
stephen Levison, Filled with the Spirit (2009) 242
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 492
sunday Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
symbols, texts Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
synagogue Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96, 107
synagogue (συναγωγή) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96, 107
tabor Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 127
teacher of righteousness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
teaching Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
temporal terminology\n, χρόνος Crabb, Luke/Acts and the End of History (2020) 347
temptation, of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
temptation, temptations of christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
temptation Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108, 126, 127; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 107; Wiebe, Fallen Angels in the Theology of St Augustine (2021) 125
temptation narrative Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 177
theophilus of alexandria Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 223
thought, rhetorical figures of speech, use of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 300
torah Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
tradition, christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
triple concupiscence Wiebe, Fallen Angels in the Theology of St Augustine (2021) 125
trust Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 165
two ways Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
typology' Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
urevangelium Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 661
water, gate Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
way, showing the Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 300
wicked Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
wilderness, migration to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
wilderness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
will, gods Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
wisdom Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 40
women, in worship Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153
word of god, year of Levison, Filled with the Spirit (2009) 242
word of god Levison, Filled with the Spirit (2009) 242
world Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 233
yaldabaoth Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 108
yetzer, antinomian Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 96
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
ῥητός Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230