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, 8.49-8.56


Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον.While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher.


ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται.But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed.


ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα.When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother.


ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν Μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει.All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping.


καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν.They laughed him to scorn, knowing that she was dead.


αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων Ἡ παῖς, ἔγειρε.But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise!


καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν.Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat.


καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.Her parents were amazed, but he charged them to tell no one what had been done.


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

34 results
1. Hebrew Bible, Deuteronomy, 11.19 (9th cent. BCE - 3rd cent. BCE)

11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up."
2. Hebrew Bible, Exodus, 28.40-28.43 (9th cent. BCE - 3rd cent. BCE)

28.41. וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי׃ 28.42. וַעֲשֵׂה לָהֶם מִכְנְסֵי־בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד־יְרֵכַיִם יִהְיוּ׃ 28.43. וְהָיוּ עַל־אַהֲרֹן וְעַל־בָּנָיו בְּבֹאָם אֶל־אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא־יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו׃ 28.40. And for Aaron’s sons thou shalt make tunics, and thou shalt make for them girdles, and head-tires shalt thou make for them, for splendour and for beauty." 28.41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest’s office." 28.42. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach." 28.43. And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him."
3. Hebrew Bible, Hosea, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃ 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence."
4. Hebrew Bible, Leviticus, 15.19-15.20, 21.1 (9th cent. BCE - 3rd cent. BCE)

15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 21.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא־יִטַּמָּא בְּעַמָּיו׃ 21.1. וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲ‍שֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת־יָדוֹ לִלְבֹּשׁ אֶת־הַבְּגָדִים אֶת־רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם׃ 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean." 21.1. And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people;"
5. Hebrew Bible, Numbers, 5.1-5.4, 6.23-6.27 (9th cent. BCE - 3rd cent. BCE)

5.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.1. וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃ 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 5.3. מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃ 5.3. אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃ 5.4. וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 6.23. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.27. וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃ 5.1. And the LORD spoke unto Moses, saying:" 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" 5.3. both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’" 5.4. And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel." 6.23. ’Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them:" 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 6.27. So shall they put My name upon the children of Israel, and I will bless them.’"
6. Hebrew Bible, Psalms, 84.10, 105.9, 106.37-106.39 (9th cent. BCE - 3rd cent. BCE)

105.9. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38. וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39. וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃ 84.10. Behold, O God our shield, and look upon the face of Thine anointed." 105.9. [The covet] which He made with Abraham, And His oath unto Isaac;" 106.37. Yea, they sacrificed their sons and their daughters unto demons," 106.38. And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood." 106.39. Thus were they defiled with their works, And went astray in their doings."
7. Hebrew Bible, 1 Kings, 17.17-17.24 (8th cent. BCE - 5th cent. BCE)

17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 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?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’"
8. Hebrew Bible, 2 Kings, 4.18-4.35, 13.21 (8th cent. BCE - 5th cent. BCE)

4.18. וַיִּגְדַּל הַיָּלֶד וַיְהִי הַיּוֹם וַיֵּצֵא אֶל־אָבִיו אֶל־הַקֹּצְרִים׃ 4.19. וַיֹּאמֶר אֶל־אָבִיו רֹאשִׁי רֹאשִׁי וַיֹּאמֶר אֶל־הַנַּעַר שָׂאֵהוּ אֶל־אִמּוֹ׃ 4.21. וַתַּעַל וַתַּשְׁכִּבֵהוּ עַל־מִטַּת אִישׁ הָאֱלֹהִים וַתִּסְגֹּר בַּעֲדוֹ וַתֵּצֵא׃ 4.22. וַתִּקְרָא אֶל־אִישָׁהּ וַתֹּאמֶר שִׁלְחָה נָא לִי אֶחָד מִן־הַנְּעָרִים וְאַחַת הָאֲתֹנוֹת וְאָרוּצָה עַד־אִישׁ הָאֱלֹהִים וְאָשׁוּבָה׃ 4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 4.24. וַתַּחֲבֹשׁ הָאָתוֹן וַתֹּאמֶר אֶל־נַעֲרָהּ נְהַג וָלֵךְ אַל־תַּעֲצָר־לִי לִרְכֹּב כִּי אִם־אָמַרְתִּי לָךְ׃ 4.25. וַתֵּלֶךְ וַתָּבוֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הַר הַכַּרְמֶל וַיְהִי כִּרְאוֹת אִישׁ־הָאֱלֹהִים אֹתָהּ מִנֶּגֶד וַיֹּאמֶר אֶל־גֵּיחֲזִי נַעֲרוֹ הִנֵּה הַשּׁוּנַמִּית הַלָּז׃ 4.26. עַתָּה רוּץ־נָא לִקְרָאתָהּ וֶאֱמָר־לָהּ הֲשָׁלוֹם לָךְ הֲשָׁלוֹם לְאִישֵׁךְ הֲשָׁלוֹם לַיָּלֶד וַתֹּאמֶר שָׁלוֹם׃ 4.27. וַתָּבֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הָהָר וַתַּחֲזֵק בְּרַגְלָיו וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה־לָהּ כִּי־נַפְשָׁהּ מָרָה־לָהּ וַיהוָה הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי׃ 4.28. וַתֹּאמֶר הֲשָׁאַלְתִּי בֵן מֵאֵת אֲדֹנִי הֲלֹא אָמַרְתִּי לֹא תַשְׁלֶה אֹתִי׃ 4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ 4.31. וְגֵחֲזִי עָבַר לִפְנֵיהֶם וַיָּשֶׂם אֶת־הַמִּשְׁעֶנֶת עַל־פְּנֵי הַנַּעַר וְאֵין קוֹל וְאֵין קָשֶׁב וַיָּשָׁב לִקְרָאתוֹ וַיַּגֶּד־לוֹ לֵאמֹר לֹא הֵקִיץ הַנָּעַר׃ 4.32. וַיָּבֹא אֱלִישָׁע הַבָּיְתָה וְהִנֵּה הַנַּעַר מֵת מֻשְׁכָּב עַל־מִטָּתוֹ׃ 4.33. וַיָּבֹא וַיִּסְגֹּר הַדֶּלֶת בְּעַד שְׁנֵיהֶם וַיִּתְפַּלֵּל אֶל־יְהוָה׃ 4.34. וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃ 4.35. וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃ 13.21. וַיְהִי הֵם קֹבְרִים אִישׁ וְהִנֵּה רָאוּ אֶת־הַגְּדוּד וַיַּשְׁלִיכוּ אֶת־הָאִישׁ בְּקֶבֶר אֱלִישָׁע וַיֵּלֶךְ וַיִּגַּע הָאִישׁ בְּעַצְמוֹת אֱלִישָׁע וַיְחִי וַיָּקָם עַל־רַגְלָיו׃ 4.18. And when the child was grown, it fell on a day, that he went out to his father to the reapers." 4.19. And he said unto his father: ‘My head, my head.’ And he said to his servant: ‘Carry him to his mother.’" 4.20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died." 4.21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out." 4.22. And she called unto her husband, and said: ‘Send me, I pray thee, one of the servants, and one of the asses, that I may run to the man of God, and come back.’" 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’" 4.24. Then she saddled an ass, and said to her servant: ‘Drive, and go forward; slacken me not the riding, except I bid thee.’" 4.25. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant: ‘Behold, yonder is that Shunammite." 4.26. Run, I pray thee, now to meet her, and say unto her: Is it well with thee? is it well with thy husband? is it well with the child?’ And she answered: ‘It is well.’" 4.27. And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said: ‘Let her alone; for her soul is bitter within her; and the LORD hath hid it from me, and hath not told Me.’" 4.28. Then she said: ‘Did I desire a son of my lord? did I not say: Do not deceive me?’" 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’" 4.30. And the mother of the child said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ And he arose, and followed her." 4.31. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying: ‘The child is not awaked.’" 4.32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed." 4.33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD." 4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm." 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes." 13.21. And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet."
9. Hebrew Bible, Isaiah, 26.19 (8th cent. BCE - 5th cent. BCE)

26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades."
10. Hebrew Bible, Ezekiel, 37.11 (6th cent. BCE - 5th cent. BCE)

37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off."
11. Dead Sea Scrolls, Temple Scroll, 45.7-45.17, 46.16-46.18, 48.14-48.17 (2nd cent. BCE - 1st cent. CE)

12. Septuagint, Wisdom of Solomon, 19.6 (2nd cent. BCE - 1st cent. BCE)

19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.
13. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 18.16 (1st cent. CE - 1st cent. CE)

18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea.
15. Mishnah, Niddah, 7.4 (1st cent. CE - 3rd cent. CE)

7.4. All bloodstains, wherever they are found are clean except those that are found in rooms or in a house for unclean women. A house for unclean Samaritan women conveys uncleanness by overshadowing because they bury miscarriages there. Rabbi Judah says: they did not bury them but threw them away and the wild beasts dragged them off."
16. Mishnah, Sotah, 7.6-7.8 (1st cent. CE - 3rd cent. CE)

7.6. How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." 7.7. How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer." 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin."
17. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE)

7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”"
18. New Testament, 1 Peter, 2.18 (1st cent. CE - 1st cent. CE)

2.18. Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked.
19. New Testament, 1 Corinthians, 1.1, 1.18-1.31, 16.15, 16.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
20. New Testament, Acts, 1.3, 3.1-3.10, 5.12-5.16, 6.5, 7.51, 7.55, 7.59-7.60, 8.12, 9.26, 9.32, 9.36-9.42, 13.15, 14.2, 14.8-14.18, 14.22, 16.6-16.7, 16.15-16.18, 16.27, 16.29-16.32, 16.34, 16.38-16.40, 18.1-18.3, 18.8, 18.12-18.21, 18.24-18.26, 19.6, 19.8, 19.10-19.20, 20.7-20.12, 20.25, 28.7, 28.23, 28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 16.6. When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 16.7. When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas 16.30. and brought them out and said, "Sirs, what must I do to be saved? 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 16.38. The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans 16.39. and they came and begged them. When they had brought them out, they asked them to depart from the city. 16.40. They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat 18.13. saying, "This man persuades men to worship God contrary to the law. 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters. 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.10. This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
21. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)

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

3.22. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God.
23. New Testament, Ephesians, 6.5 (1st cent. CE - 1st cent. CE)

6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;
24. New Testament, Romans, 2.20, 16.3 (1st cent. CE - 1st cent. CE)

2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus
25. New Testament, John, 1.1-1.3, 1.38, 1.49, 2.1-2.11, 3.2, 3.10, 3.26, 4.1-4.31, 6.19, 6.25, 9.1-9.12, 11.1-11.44, 20.16, 21.4-21.8 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.26. They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 4.3. he left Judea, and departed into Galilee. 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. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 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.
26. New Testament, Luke, 2.26, 3.12, 3.22, 4.1, 4.14, 4.18, 4.27, 4.31-4.37, 4.40-4.41, 4.43, 5.1-5.11, 5.18-5.25, 6.17-6.20, 6.40, 7.1-7.17, 7.29-7.48, 8.1-8.4, 8.10-8.15, 8.22-8.48, 8.50-8.56, 9.10-9.17, 9.37-9.44, 9.46-9.48, 9.60, 9.62, 10.9, 10.29-10.42, 11.2, 11.20, 11.37, 11.45, 12.32, 13.1-13.18, 13.20, 13.28-13.29, 14.1, 14.5, 14.7-14.11, 14.15, 14.26, 14.28-14.32, 15.11-15.26, 16.7, 16.16, 16.23, 16.29, 17.11-17.19, 17.37, 18.6, 18.16-18.17, 18.24-18.25, 19.11, 19.22, 22.11, 22.16, 22.18, 22.29, 22.35-22.37, 22.49-22.51, 23.33-23.34, 23.36, 23.39-23.46, 23.51 (1st cent. CE - 1st cent. CE)

2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 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. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 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 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.31. 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. 4.40. 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. 4.43. 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. 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. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 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! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people. 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day? 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 14.28. For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? 14.29. Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him 14.30. saying, 'This man began to build, and wasn't able to finish.' 14.31. Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 14.32. Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 17.37. They answering, asked him, "Where, Lord?"He said to them, "Where the body is, there will the vultures also be gathered together. 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 22.11. Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.29. I confer on you a kingdom, even as my Father conferred on me 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. 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 22.50. A certain one of them struck the servant of the high priest, and cut off his right ear. 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 23.33. When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.36. The soldiers also mocked him, coming to him and offering him vinegar 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us! 23.40. But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 23.45. The sun was darkened, and the veil of the temple was torn in two. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God:
27. New Testament, Mark, 2.1-2.12, 4.15, 4.41, 5.21-5.43, 6.30-6.44, 6.48, 7.24, 8.22-8.26, 9.5, 9.14-9.29, 10.17, 10.51, 11.20-11.26, 14.1-14.9, 14.14, 14.45, 15.33-15.39 (1st cent. CE - 1st cent. CE)

2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.30. 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. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 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. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 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. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 11.26. But if you do not forgive, neither will your Father in heaven forgive your transgressions. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!
28. New Testament, Matthew, 8.27, 9.1-9.8, 9.11, 9.18-9.26, 10.24-10.25, 13.19, 14.13-14.22, 14.25, 15.22-15.28, 17.17, 17.19-17.20, 17.24, 21.14, 21.20-21.22, 23.8, 23.24, 26.7-26.13, 26.18, 26.25, 26.49, 27.45, 27.51 (1st cent. CE - 1st cent. CE)

8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.11. When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners? 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live. 9.19. Jesus got up and followed him, as did his disciples. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.26. The report of this went out into all that land. 10.24. A disciple is not above his teacher, nor a servant above his lord. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 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. 14.22. Immediately Jesus made the disciples get into the boat, and to go ahead of him to the other side, while he sent the multitudes away. 14.25. In the fourth watch of the night Jesus came to them, walking on the sea. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 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. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 21.14. The blind and the lame came to him in the temple, and he healed them. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her. 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."' 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 27.45. Now from the sixth hour there was darkness over all the land until the ninth hour. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
29. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)

5.5.  Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.
30. Tertullian, On The Flesh of Christ, 8 (2nd cent. CE - 3rd cent. CE)

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

49b. ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו 49b. band unacceptable. /b, bThe Sages taught: A person should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar.If bhe cannot find the daughter of a Torah scholar, he should marry the daughter ofone of the bgreatpeople bof the generation,who are pious although they are not Torah scholars. If bhe cannot find the daughter ofone of the bgreatpeople bof the generation, he should marry the daughter ofone of bthe heads of the congregations.If bhe cannot find the daughter ofone of bthe heads of the congregations, he should marry the daughter ofone of bthe charity collectors.If bhe cannot find the daughter ofone of bthe charity collectors, he should marry the daughter ofone of bthe schoolteachers.However, bhe should not marry the daughter of an ignoramus [ iam ha’aretz /i] because they are vermin and their wives aresimilar to ba creeping animal,as their lifestyle involves the violation of numerous prohibitions. bAnd with regard to their daughtersthe verse bstates: “Cursed is he who lies with an animal”(Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. bIt was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law [ itorah /i] of the beast and of the fowl”(Leviticus 11:46). He expounds: bAnyone who engages in Torahstudy bis permitted to eat the meat of animals and fowl, and anyone who does not engage in Torahstudy bis prohibited to eat the meat of animals or fowl. /b,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors ( ige’onim /i). bRabbi Elazar said: It is permitted to stab an ignoramusto death bon Yom Kippur that occurs on Shabbat. His students said to him: Master,at least bsaythat it is permitted bto slaughter him. He said to them:I intentionally used the word stab, as bthisterm, slaughtering, brequires a blessingwhen one slaughters an animal, band thatterm, stabbing, bdoes not require a blessingin any context., bRabbi Elazar said: It is prohibited to accompany an ignoramuswhile traveling bon the roaddue to concern that the ignoramus might try to harm his traveling partner, bas it is statedwith regard to Torah: b“For it is your life and the length of your days”(Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that bhe is not concerned about his own life;with regard bto another’s life, all the more so. /b, bRabbi Shmuel bar Naḥmani saidthat bRabbi Yoḥa said: It is permitted to tearopen ban ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: Andone may cut him open bfrom his backand thereby cause his immediate death by piercing his spinal cord rather than his stomach., bIt was taughtin a ibaraitathat bRabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholarso that bI will bite him like a donkey? His students said to him: Master, saythat you would bite him blike a dog! He said to them:I specifically used that wording, as bthis one,a donkey, bbites and breaks bones, and that one,a dog, bbites but does not break bones. /b, bIt was taughtin a ibaraitathat bRabbi Meir would say: Anyone who marries off his daughter to an ignoramusis considered bas though he binds her and places her before a lion.Why is this so? bJust as a lion maulsits prey band eats and has no shame, so too, an ignoramus strikeshis wife bandthen bengages in sexual relationswith her without appeasing her first, band has no shame. /b, bIt was taughtin a ibaraitathat bRabbi Eliezer says: If we did not needthe ignoramuses bfor business, they would kill us. /b,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity ( iMe’iri /i). bRabbi Ḥiyya taught: Anyone who engages in Torahstudy bin the presence of an ignoramus,causing the ignoramus embarrassment and anguish over his inability to study Torah, bis considered as though he had sexual relations withthe ignoramus’s bbetrothedbride bin his presence, as it is stated: “Moses commanded us the Torah, an inheritance[imorasha/b] for the congregation of Jacob” (Deuteronomy 33:4). bDo not read itas binheritance [ imorasha /i]; rather,read it as bbetrothed [ ime’orasa /i].The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: bThe hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. Andthe bwivesof the ignoramuses hate Torah scholars bmore thanthe ignoramuses themselves. bIt was taughtin the iToseftathat one bwho studiedTorah band lefthis studies hates Torah scholars bmore than all of them. /b, bThe Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony,i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, bone may not accept testimony from them,as they are not considered trustworthy, and bone should not reveal a secret to them,as they will reveal it. bOne may not appoint them as steward [ iapotropos /i] overan estate belonging to borphans,due to concern that they might make improper use of the orphans’ property. Likewise, bone may not appoint them as guardian over a charity fund.Finally, bone should not accompany themwhile traveling bon the road,due to concern for one’s safety. bAnd there are those who say: One does not even announce their lostitems, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner ( iMe’iri /i).,The Gemara asks: What is the reasoning of bthe first itanna /i,who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: bSometimes upstanding offspring will come from him and will consumethe property, bas it is stated: “He may prepare it but the just shall put it on”(Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: bAnd so too, one who leftJerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this ihalakhaapplies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: bIs that to say that Rabbi Meir holdsthat ban egg-bulk isthe minimal amount that is considered bsignificant, and Rabbi Yehuda holds that an olive-bulk is alsoconsidered bsignificant?The Gemara braises a contradictionfrom a mishna in iBerakhot /i: bHow muchfood must one eat in order bto obligatethose with whom he ate bin a izimmun /i? An olive-bulkof food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. bAnd Rabbi Yehuda says: An egg-bulkis the minimum measure to obligate those with whom one ate in a izimmun /i. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here., bRabbi Yoḥa said: The opinions are reversedin one of these sources, and must be emended., bAbaye said: Actually, do not reversethe opinions. bThere, they disagree with regard tothe interpretation of bverses,while bhere, they disagree with regard to logical reasoning.How so? bThere,with regard to izimmun /i, bthey disagree with regard tothe interpretation of bverses. Rabbi Meir holdsthat the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: b“And you shall eat,” that is eating; “and be satisfied,” that is drinking.The standard halakhic principle is that beatingis defined as the consumption of ban olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied”refers bto eating that includes satisfaction. And what isconsidered eating with satisfaction? It is consumption of ban egg-bulk. /b,However, bhere,in the cases of leaven and consecrated food, bthey disagreenot with regard to the interpretation of verses but bwith regard to logical reasoning, as Rabbi Meir holds:The requirement to breturnconsecrated food bis analogous to its ritual impurity. Just as itssusceptibility to britual impurity isonly when it is the size of an begg-bulk, so too,the requirement to breturn it isonly when it is the size of an begg-bulk. And Rabbi Yehuda holds:The requirement to breturnconsecrated food
32. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

29b. כל היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא מצוה דגופיה עדיפא כי פליגי היכא דאיכא חמש משועבדים וחמש בני חורין,ר' יהודה סבר מלוה דכתיב בתורה ככתובה בשטר דמיא בהני חמש פריק לבריה ואזיל כהן וטריף ליה לחמש משועבדים לדידיה,ורבנן סברי מלוה דכתיב באורייתא לאו ככתובה בשטר דמיא והילכך מצוה דגופיה עדיף,ת"ר לפדות את בנו ולעלות לרגל פודה את בנו ואחר כך עולה לרגל ר' יהודה אומר עולה לרגל ואח"כ פודה את בנו שזו מצוה עוברת וזו מצוה שאינה עוברת,בשלמא לר' יהודה כדקאמר טעמא אלא רבנן מאי טעמייהו דאמר קרא (שמות לד, כ) כל בכור בניך תפדה והדר לא יראו פני ריקם,ת"ר מנין שאם היו לו חמשה בנים מחמש נשים שחייב לפדות כולן ת"ל כל בכור בניך תפדה פשיטא בפטר רחם תלא רחמנא,מהו דתימא נילף בכור בכור מנחלה מה להלן ראשית אונו אף כאן ראשית אונו קמ"ל:,ללמדו תורה: מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם והיכא דלא אגמריה אבוה מיחייב איהו למיגמר נפשיה דכתיב ולמדתם,איהי מנלן דלא מיחייבא דכתיב ולימדתם ולמדתם כל שמצווה ללמוד מצווה ללמד וכל שאינו מצווה ללמוד אינו מצווה ללמד,ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם,ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא,שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילי בתרין אפי' ביממא הוו מיתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא,על בת בההוא בי רבנן אידמי ליה כתנינא דשבעה רישוותיה כל כריעה דכרע נתר חד רישיה אמר להו למחר אי לא איתרחיש ניסא סכינתין,ת"ר ללמוד תורה ולישא אשה ילמוד תורה ואח"כ ישא אשה ואם א"א לו בלא אשה ישא אשה ואח"כ ילמוד תורה אמר רב יהודה אמר שמואל הלכה נושא אשה ואח"כ ילמוד תורה,ר' יוחנן אמר ריחיים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו:,משתבח ליה רב חסדא לרב הונא בדרב המנונא דאדם גדול הוא א"ל כשיבא לידך הביאהו לידי כי אתא חזייה דלא פריס סודרא א"ל מאי טעמא לא פריסת סודרא א"ל דלא נסיבנא אהדרינהו לאפיה מיניה א"ל חזי דלא חזית להו לאפי עד דנסבת,רב הונא לטעמיה דאמר בן עשרים שנה ולא נשא אשה כל ימיו בעבירה בעבירה סלקא דעתך אלא אימא כל ימיו בהרהור עבירה,אמר רבא וכן תנא דבי ר' ישמעאל עד כ' שנה יושב הקב"ה ומצפה לאדם מתי ישא אשה כיון שהגיע כ' ולא נשא אומר תיפח עצמותיו,אמר רב חסדא האי דעדיפנא מחבראי דנסיבנא בשיתסר ואי הוה נסיבנא בארביסר 29b. that banywhere that there are only five isela /iavailable, i.e., enough to redeem only one man, and one is obligated to redeem both himself and his son, bhe,the father, btakes precedence over his son. What is the reason?It is that bhis own mitzva is preferableto one that he performs on behalf of others. bWhen they disagreeis in a case bwhere there island worth bfive iselathat is blienedproperty that has been sold, i.e., he sold this land to other people but it can be reclaimed by his prior creditor, band five iselawhich is entirely bunsoldproperty.,And the reasoning behind the dispute is as follows: bRabbi Yehuda maintainsthat ba loan that is written in the Torah,i.e., any ficial obligation that applies by Torah law, is bconsidered as though it is written in a document,and therefore it can be collected from liened property, like any loan recorded in a document. This means that the liened property worth five iselais available for one’s own redemption, but not for that of his son, as the sale of the property occurred before the birth of his firstborn. Consequently, bwith these five iselaupon which there is no lien bhe redeems his son, andthe bpriest goes and repossessesthe land worth bfive iselathat is blienedproperty bfor hisown redemption. In this manner one can fulfill both mitzvot., bAnd the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document,since buyers will not be aware of this obligation, so that they should be aware that the land may be repossessed. bAnd thereforethere is no advantage for this man to redeem his son with the five iselaupon which there is no lien, and bhis own mitzva is preferable,which means he redeems himself with the free land. With the liened property that is left he cannot redeem his son, as the land was sold before the birth of his firstborn., bThe Sages taught:If one has money bto redeem his son and to ascend toJerusalem on bthe pilgrimage Festival, he redeems his son and then ascendsto Jerusalem bon the pilgrimage Festival. Rabbi Yehuda says: He ascendsto Jerusalem bon the pilgrimage Festival and then redeems his son.His reasoning is bthat thistrip to Jerusalem for the pilgrimage Festival is ba mitzvawhose time soon bpasses, and this,the redemption of the firstborn son, is ba mitzvawhose time does bnotsoon bpass,as it can be fulfilled later.,The Gemara asks: bGranted, according tothe opinion of bRabbi Yehuda,it is bas he statedin bhis reasoning,i.e., Rabbi Yehuda provided the rationale for his opinion. bBut what is the reasoning of the Rabbis,who say that he should first redeem his son? The Gemara answers that the reason is bthat the verse states: “All the firstborn of your sons you shall redeem”(Exodus 34:20), bandit bthenstates, in the same verse: b“And none shall appear before me empty,”referring to the pilgrimage Festival in Jerusalem. The order of the verse indicates that one should redeem his firstborn son before traveling to Jerusalem on the pilgrimage Festival., bThe Sages taught: From whereis it derived bthat if one had fivefirstborn bsons, from fivedifferent bwomen, he is obligated to redeem them all? The verse states: “All the firstborn of your sons you shall redeem”(Exodus 34:20), and the emphasis of “all” includes any of one’s firstborn sons. The Gemara asks: bIsn’tit bobviousthis is the case? After all, bthe Merciful One madethis mitzva bdependent upon the opening of the womb,as it states: “Sanctify to Me all the firstborn, whoever opens the womb” (Exodus 13:2). Since each of these sons is the firstborn of his mother, it is clear that the father is required to redeem each of them.,The Gemara answers that this ruling is necessary blest you saythat bwe should derivea verbal analogy between b“firstborn”stated here and b“firstborn” fromthe verses dealing with binheritance: Just as there,the verse describes a firstborn who receives a double portion of the inheritance as: b“The first fruit of his strength”(Deuteronomy 21:17), i.e., he is the firstborn son to his father, and not the first child born to his mother; bso too here,with regard to the redemption of the firstborn son, it is referring to the bfirst fruit of his strength,which would mean that the father need redeem only his oldest child. Therefore, this ibaraita bteaches usthat this is not the case. Rather, every firstborn son to his mother must be redeemed.,§ The ibaraitateaches that a father is obligated bto teachhis son bTorah.The Gemara asks: bFrom where do wederive this requirement? bAs it is written: “And you shall teach them [ ivelimadtem /i] to your sons”(Deuteronomy 11:19). bAndin a case bwhere his father did not teach him he is obligated to teach himself, as it is written,i.e., the verse can be read with a different vocalization: bAnd you shall study [ iulmadtem /i]. /b, bFrom where do wederive bthata woman bis not obligatedto teach her son Torah? bAs it is written: “And you shall teach [ ivelimadtem /i],”which can be read as: bAnd you shall study [ iulmadtem /i].This indicates that bwhoever is commanded to studyTorah bis commanded to teach, and whoever is not commanded to study is not commanded to teach.Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.,The Gemara asks: bAnd from where do wederive bthat she is not obligated to teach herself?The Gemara answers: bAs it is written: “And you shall teach [ ivelimadtem /i],”which can be read as: bAnd you shall study [ iulmadtem /i],which indicates that bwhoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from whereis it derived bthat others are not commanded to teacha woman? bAs the verse states: “And you shall teach them to your sons”(Deuteronomy 11:19), which emphasizes: bYour sons and not your daughters. /b, bThe Sages taught:If bonewishes bto studyTorah himself band his sonalso wants bto study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him.This is blike thatanecdote bwhichis told about bRav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abayeto study Torah. bWhenthe son bcamehome, his father bsaw that his studies were not sharp,as he was insufficiently bright. Rav Aḥa bar Ya’akov bsaid tohis son: bI am preferable to you,and it is better that I go and study. Therefore, byou sitand handle the affairs of the house bso that I can goand study., bAbaye heardthat Rav Aḥa bar Ya’akov bwas coming. There was a certain demon in the study hall of Abaye,which was so powerful bthat when twopeople would benter they would be harmed, even during the day.Abaye bsaid tothe people of the town: bDo not giveRav Aḥa bar Ya’akov blodging [ iushpiza /i]so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, bperhaps a miracle will occuron his behalf and he will kill the demon.,Rav Aḥa found no place to spend the night, and bhe entered and spent the night in that study hallof bthe Sages.The demon bappeared to him like a serpentwith bseven heads.Rav Aḥa bar Ya’akov began to pray, and with bevery bowthat bhe bowed oneof the demon’s bheads fell off,until it eventually died. The bnext dayRav Aḥa bsaid tothe townspeople: bIf a miracle had not occurred, you would have placed me in danger. /b, bThe Sages taught:If one has to decide whether bto study Torah or to marry a woman,which should he do first? bHe should study Torah and afterward marry a woman. And if it is impossible for himto be bwithout a wife, he should marry a woman and then study Torah. Rav Yehuda saysthat bShmuel says:The ihalakha /iis that one should bmarry a woman and afterward study Torah. /b, bRabbi Yoḥa says:How can one do this? With ba millstonehanging bfrom his neck,i.e., with the responsibility of providing for his family weighing upon him, can bhe engage in Torahstudy? The Gemara comments: bAndthe iamora’im bdo not disagree; this is for us and that is for them.In other words, one statement applies to the residents of Babylonia, whereas the other is referring to those living in Eretz Yisrael.,§ With regard to marriage, the Gemara relates: bRav Ḥisda would praise Rav Hamnuna to Rav Hunaby saying bthat he is a great man.Rav Huna bsaid to him: When he comes to you, send him to me. WhenRav Hamnuna bcamebefore him, Rav Huna bsaw that he did not coverhis head with ba cloth,as Torah scholars did. Rav Huna bsaid to him: What is the reasonthat byou do not coveryour head bwith a cloth?Rav Hamnuna bsaid to him:The reason is bthat I am not married,and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna bturned his face away from himin rebuke, and bhe said to him: Seeto it bthat you do not see my face until you marry. /b,The Gemara notes: bRav Hunaconforms bto hisstandard line of breasoning, as he says:If one is btwenty years old and has notyet bmarried a woman, all of his dayswill be bina state of bsinconcerning sexual matters. The Gemara asks: Can it benter your mindthat he will be bina state of bsinall of his days? bRather, saythat this means the following: bAll of his dayswill be bina state of bthoughts of sin,i.e., sexual thoughts. One who does not marry in his youth will become accustomed to thoughts of sexual matters, and the habit will remain with him the rest of his life., bRava said, and similarly, the school of Rabbi Yishmael taught: Untilone reaches the age of btwenty years the Holy One, Blessed be He, sits and waits for a man,saying: bWhen will he marry a woman? Once he reachesthe age of btwenty and has not married, He says: Let his bones swell,i.e., he is cursed and God is no longer concerned about him., bRav Ḥisda said:The fact bthat I am superior to my colleaguesis bbecause I marriedat the age of bsixteen, and if I would have married atthe age of bfourteen, /b
33. Anon., Numbers Rabba, 11.2 (4th cent. CE - 9th cent. CE)

11.2. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים וגו' (שיר השירים ב, ט), אָמַר רַבִּי יִצְחָק אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים אִן אַתְּ אֲתָא לְגַבָּן תְּחִלָּה, דּוֹמֶה דוֹדִי לִצְבִי, מַה הַצְּבִי הַזֶּה מְדַלֵּג כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַלֵּג וּמְקַפֵּץ מִמִּצְרַיִם לַיָּם, וּמִן יָם לְסִינָי. בְּמִצְרַיִם (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם וגו'. בַּיָּם, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. לְסִינַי (דברים לג, ב): וַיֹּאמַר ה' מִסִּינַי בָּא. אוֹ לְעֹפֶר הָאַיָּלִים, רַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא אָמַר לְאוּרְזִילָא דְאַיַּלְתָּא. (שיר השירים ב, ט): הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, זֶה מִדְבַּר סִינָי. (שיר השירים ב, ט): מַשְׁגִּיחַ מִן הַחֲלֹּנוֹת (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי וגו'. (שיר השירים ב, ט): מֵצִיץ מִן הַחֲרַכִּים. (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים וגו'. (שיר השירים ב, י): עָנָה דוֹדִי וְאָמַר לִי (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. דָּבָר אַחֵר, דּוֹמֶה דוֹדִי לִצְבִי, אָמַר רַבִּי יִצְחָק אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים אַתְּ אֲמַרְתְּ לָנוּ אַתְּ אֲתָא לְגַבָּן תְּחִלָּה, דּוֹמֶה דוֹדִי לִצְבִי, מַה הַצְּבִי הַזֶּה נִגְלֶה וְחוֹזֵר וְנִכְסֶה, כָּךְ גּוֹאֵל הָרִאשׁוֹן נִגְלָה וְנִכְסָה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר כַּגּוֹאֵל הָרִאשׁוֹן כָּךְ גּוֹאֵל הָאַחֲרוֹן, הַגּוֹאֵל הָרִאשׁוֹן זֶה משֶׁה נִגְלָה לָהֶם וְחָזַר וְנִכְסָה מֵהֶם, כַּמָּה נִכְסָה מֵהֶם, רַבִּי תַּנְחוּמָא אָמַר שְׁלשָׁה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (שמות ה, כ): וַיִּפְגְּעוּ אֶת משֶׁה וְאֶת אַהֲרֹן וגו', אַף גּוֹאֵל הָאַחֲרוֹן נִגְלֶה לָהֶם וְחוֹזֵר וְנִכְסֶה מֵהֶם. כַּמָּה יְהֵא נִכְסֶה מֵהֶם, אָמַר רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי חָמָא בְּרַבִּי הוֹשַׁעְיָא אַרְבָּעִים וַחֲמִשָּׁה יָמִים, הָדָא הוּא דִכְתִיב (דניאל יב, יא): וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַים וְתִשְׁעִים, וּכְתִיב (דניאל יב, יב): אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלשׁ מֵאוֹת שְׁלשִׁים וַחֲמִשָּׁה, אִלֵּין מוֹתְרַיָּה כַּמָּה אִינּוּן, אַרְבָּעִים וַחֲמִשָּׁה יוֹם שֶׁהוּא נִכְסֶה מֵהֶן, וְחוֹזֵר וְנִגְלֶה לָהֶם. וּלְהֵיכָן מַעֲלֶה אוֹתָן, אִית דְּאָמְרִין לְמִדְבַּר יְהוּדָה וְאִית דְּאָמְרִין לְמִדְבַּר סִיחוֹן וְעוֹג, כָּל מִי שֶׁהוּא מַאֲמִינוֹ וְהוֹלֵךְ אַחֲרָיו, הוּא אוֹכֵל שָׁרְשֵׁי רְתָמִים וַעֲלֵי מְלוּחִים, הֲדָא הוּא דִכְתִיב (איוב ל, ד): הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ וְשֹׁרֶשׁ רְתָמִים לַחְמָם. וְכָל מִי שֶׁאֵינוֹ הוֹלֵךְ אַחֲרָיו הוּא הוֹלֵךְ וּמַשְׁלִים לְאֻמּוֹת הָעוֹלָם, וּבַסּוֹף אֻמּוֹת הָעוֹלָם הוֹרְגִין אוֹתוֹ. אָמַר רַבִּי יִצְחָק בַּר מַרְיוֹן לְסוֹף אַרְבָּעִים וַחֲמִשָּׁה יָמִים הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד לָהֶם מָן, הֲדָא הוּא דִכְתִיב (הושע יב, י): עֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד. וְאוֹמֵר (דברים טז, ו): מוֹעֵד צֵאתְךָ מִמִּצְרָיִם, אוֹ לְעֹפֶר הָאַיָּלִים, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא לְאוּרְזִילָא דְאַיַּלְתָּא. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, זֶה כֹּתֶל מַעֲרָבִי שֶׁל בֵּית הַמִּקְדָּשׁ שֶׁאֵינוֹ חָרֵב לְעוֹלָם, לָמָּה, שֶׁהַשְּׁכִינָה בַּמַּעֲרָב. מַשְׁגִּיחַ מִן הַחֲלֹּנוֹת בִּזְכוּת אָבוֹת. מֵצִיץ מִן הַחֲרַכִּים בִּזְכוּת אִמָּהוֹת. כְּשֵׁם שֶׁיֵּשׁ הֶפְרֵשׁ בֵּין חַלּוֹן לְחָרָךְ כָּךְ יֵשׁ הֶפְרֵשׁ בֵּין זְכוּת אָבוֹת לִזְכוּת אִמָּהוֹת. עָנָה דוֹדִי וְאָמַר לִי, מָה אָמַר (ישעיה מט, יח): חַי אָנִי נְאֻם ה' כִּי כֻלָּם כַּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה. דָּבָר אַחֵר, דּוֹמֶה דוֹדִי לִצְבִי, מַה הַצְּבִי הַזֶּה מְקַפֵּץ מִמָּקוֹם לְמָקוֹם וּמִגָּדֵר לְגָדֵר וּמֵאִילָן לְאִילָן וּמִסֻּכָּה לְסֻכָּה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַלֵּג וּמְקַפֵּץ מִכְּנֶסֶת זוֹ לִכְנֶסֶת זוֹ, כָּל כָּךְ לָמָּה בִּשְׁבִיל לְבָרֵךְ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות כ, כד): בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי וגו', בְּאֵי זוֹ זְכוּת בִּזְכוּת שֶׁל אַבְרָהָם אָבִינוּ, דִּכְתִיב: כֹּה תְבָרְכוּ, כְּמָה דְתֵימָא (בראשית טו, ה): כֹּה יִהְיֶה זַרְעֶךָ. אוֹ לְעֹפֶר הָאַיָּלִים, רַבִּי יוֹסֵי אוֹמֵר לְאוּרְזִילָא דְאַיַּלְתָּא, הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַקֵּר אַבְרָהָם אָבִינוּ בְּיוֹם שְׁלִישִׁי לַמִּילָה, כְּמָה דְתֵימָא (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב וגו', יָשַׁב כְּתִיב, בָּא לַעֲמֹד אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁב אַבְרָהָם, אַתָּה סִימָן לְבָנֶיךָ שֶׁבְּשָׁעָה שֶׁבָּנֶיךָ נִכְנָסִין לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְקוֹרְאִין אֶת שְׁמַע וְיוֹשְׁבִים וּכְבוֹדִי עוֹמֵד, וּמַה טַּעַם (תהלים פב, א): אֱלֹהִים נִצָּב בַּעֲדַת אֵל. אָמַר רַבִּי חַגַּאי בְּשֵׁם רַבִּי יִצְחָק אֱלֹהִים עוֹמֵד אֵין כְּתִיב כָּאן, אֶלָּא אֱלֹהִים נִצָּב, אֶטָיְמוֹס, הָא כְּמָה דְתֵימָא (ישעיה סה, כד): וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, לְכָךְ נֶאֱמַר: הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, אֵלּוּ בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. מַשְׁגִּיחַ מִן הַחֲלֹּנוֹת, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַהֲרֹן וּלְבָנָיו: כֹּה תְבָרְכוּ וגו', אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים, לַכֹּהֲנִים אַתְּ אוֹמֵר שֶׁיְבָרְכוּ אוֹתָנוּ, אֵין אָנוּ צְרִיכִים אֶלָּא לְבִרְכוֹתֶיךָ, וְלִהְיוֹתֵינוּ מִתְבָּרְכִים מִפִּיךָ, הֲדָא הוּא דִּכְתִיב (דברים כו, טו): הַשְּׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁאָמַרְתִּי לַכֹּהֲנִים שֶׁיִּהְיוּ מְבָרְכִין אֶתְכֶם, עִמָּהֶם אֲנִי עוֹמֵד וּמְבָרֵךְ אֶתְכֶם. לְפִיכָךְ הַכֹּהֲנִים פּוֹרְשִׂים אֶת כַּפֵּיהֶם, לוֹמַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד אַחֲרֵינוּ, וּלְכָךְ הוּא אוֹמֵר: מַשְׁגִּיחַ מִן הַחֲלֹּנוֹת, מִבֵּין כִּתְפוֹתֵיהֶם שֶׁל כֹּהֲנִים. מֵצִיץ מִן הַחֲרַכִּים, מִבֵּין אֶצְבְּעוֹתֵיהֶם שֶׁל כֹּהֲנִים. עָנָה דוֹדִי וְאָמַר לִי (במדבר ו, כז): וַאֲנִי אֲבָרֲכֵם. כֹּה תְבָרְכוּ, הֲדָא הוּא דִכְתִיב (בראשית יב, ב): וְאֶעֶשְׂךָ לְגוֹי גָדוֹל וגו'. אָמַר רַבִּי פִּינְחָס בֶּן יָאִיר שֶׁבַע בְּרָכוֹת בֵּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם, וְאֵלּוּ הֵן: וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל (בראשית יב, ב): וַאֲבָרֶכְךָ (בראשית יב, ב): וַאֲגַדְלָה שְׁמֶךָ (בראשית יב, ב): וֶהְיֵה בְּרָכָה (בראשית יב, ג): וַאֲבָרְכָה מְבָרְכֶיךָ (בראשית יב, ג): וּמְקַלֶּלְךָ אָאֹר (בראשית יב, ג): וְנִבְרְכוּ בְךָ. כְּנֶגֶד שִׁבְעָה פְּסוּקִים שֶׁבְּמַעֲשֵׂה בְרֵאשִׁית שֶׁכָּתוּב בָּהֶן כִּי טוֹב. רַבִּי לֵוִי בַּר חַיָּתָא וְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר שָׁלשׁ גְּדֻלּוֹת וְאַרְבַּע בְּרָכוֹת כְּתִיב כָּאן. בִּשֵֹּׂר שֶׁהֵן שְׁלשָׁה אָבוֹת וְאַרְבַּע אִמָּהוֹת. וַהֲלוֹא גְּדֻלּוֹת אֵינָן אֶלָּא שְׁתַּיִם, וְאֶעֶשְׂךָ, גְּדֻלָּה הִיא, דִּכְתִיב (שמואל א יב, ו): ה' אֲשֶׁר עָשָׂה אֶת משֶׁה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: וְאֶעֶשְׂךָ לְגוֹי גָדוֹל, זֶה שֶׁאוֹמְרִים אֱלֹהֵי אַבְרָהָם. וַאֲבָרֶכְךָ, זֶה שֶׁאוֹמְרִים אֱלֹהֵי יִצְחָק. וַאֲגַדְּלָה שְׁמֶךָ, זֶה שֶׁאוֹמְרִים אֱלֹהֵי יַעֲקֹב. יָכוֹל יִהְיוּ חוֹתְמִין בְכֻלָּן, תַּלְמוּד לוֹמַר: וֶהְיֵה בְּרָכָה, בְּךָ חוֹתְמִין וְאוֹמְרִים מָגֵן אַבְרָהָם, וְאֵין חוֹתְמִין בְּכֻלָּן. אָמַר רַבִּי חִיָּא בַּר זְעֵירָא וֶהְיֵה בְּרָכָה, בִּרְכָתְךָ קוֹדֶמֶת לְבִרְכָתִי, שֶׁמִּשֶּׁהֵם אוֹמְרִים מָגֵן אַבְרָהָם, אַחַר כָּךְ אוֹמְרִים מְחַיֵּה הַמֵּתִים. דָּבָר אַחֵר, וֶהְיֵה בְּרָכָה, וֶהְיֵה בְּרֵכָה, מָה הַבְּרֵכָה הַזּוֹ מְטַהֶרֶת אֶת הַטְּמֵאִים, אַף אַתָּה מְקָרֵב רְחוֹקִים תַּחַת כַּנְפֵי הַשְּׁכִינָה. וְאֶעֶשְׂךָ לְגוֹי גָדוֹל, אָמַר רַבִּי בֶּרֶכְיָה, אֶתֶּנְךָ, אֲשִׂימְךָ, אֵין כְּתִיב כָּאן, אֶלָּא וְאֶעֶשְׂךָ, מִשֶּׁאֶבְרָא אוֹתְךָ בְּרִיָּה חֲדָשָׁה, וּכְשֵׁם שֶׁנֶּאֱמַר (בראשית א, ז): וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ, אַתְּ פָּרֶה וְרָבֶה. לְגוֹי גָדוֹל, אָמַר אַבְרָהָם לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, מִנֹּחַ לֹא הֶעֱמַדְתָּ שִׁבְעִים אֻמּוֹת, אָמַר לוֹ אוֹתָהּ אֻמָּה שֶׁכָּתוּב בָּהּ (דברים ד, ז): כִּי מִי גוֹי גָדוֹל, אֲנִי מַעֲמִידָהּ מִמְּךָ. אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בַּר חָמָא אֵימָתַי עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם לְגוֹי גָדוֹל, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וּבָאוּ לְסִינַי וְקִבְּלוּ אֶת הַתּוֹרָה וְהִגִּיעוּ לְאֶרֶץ יִשְׂרָאֵל, הִבִּיט בָּהֶם משֶׁה וְאָמַר הֲרֵי הֵן עֲשׂוּיִים כְּשֵׁם שֶׁהִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא לַזָּקֵן, שֶׁנֶּאֱמַר (דברים ד, ח): וּמִי גוֹי גָדוֹל. דָּבָר אַחֵר, לְגוֹי גָדוֹל, שֶׁאֶתֵּן לְבָנֶיךָ אֶת הַתּוֹרָה וּמִמֶּנָּהּ יִקָּרְאוּ גוֹי גָדוֹל, שֶׁנֶּאֱמַר (דברים ד, ו): רַק עַם חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה. וַאֲבָרֶכְךָ, אָמַר רַבִּי בֶּרֶכְיָה לְפִי שֶׁהַדֶּרֶךְ גּוֹרֶמֶת לָאָדָם לִשְׁלשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, מְמַעֶטֶת אֶת הַיְצִיאָה, וּמְמַעֶטֶת אֶת הַשֵּׁם, לְכָךְ נֶאֱמַר לוֹ: וְאֶעֶשְׂךָ לְגוֹי גָדוֹל, שֶׁאֵין הַדֶּרֶךְ מְמַעֶטֶת לְךָ פְּרִיָּה וּרְבִיָּה. וַאֲבָרֶכְךָ, שֶׁלֹא תְמַעֵט לְךָ הַדֶּרֶךְ אֶת הַיְצִיאָה. וַאֲגַדְּלָה שְׁמֶךָ, שֶׁלֹא תְמַעֵט לְךָ אֶת הַשֵּׁם. אָמְרֵי אִינְשֵׁי בְּמַתְלָא מִבֵּיתָא לְבֵיתָא חָלוּק, מֵאֲתַר לַאֲתַר נְפָשׁ. בְּרַם אַתְּ לָא נֶפֶשׁ חָסֵר וְלָא מָמוֹן אַתְּ חָסֵר. וֶהְיֵה בְּרָכָה, כְּבָר כְּתִיב: וַאֲבָרֶכְךָ, מַה תַּלְמוּד לוֹמַר: וֶהְיֵה בְּרָכָה, אָמַר רַבִּי אֱלִיעֶזֶר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁבָּרָאתִי עוֹלָמִי וְעַד עַכְשָׁו הָיִיתִי זָקוּק לְבָרֵךְ אֶת בְּרִיּוֹתַי, שֶׁנֶּאֱמַר (בראשית א, כח): וַיְבָרֶךְ אֹתָם אֱלֹהִים וגו', וְאוֹמֵר (בראשית ט, א): וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו, אֲבָל מִכָּאן וָאֵילָךְ הֲרֵי בְּרָכוֹת מְסוּרוֹת לָךְ, לְמַאן דְּהָנֵי לְךָ לִמְבָרְכָה בָּרֵךְ. וְאַף עַל פִּי כֵן לֹא בֵּרַךְ אַבְרָהָם לְבָנָיו, לָמָּה כֵן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס נְתָנוֹ לְאָרִיס, וְהָיָה בְּתוֹךְ אוֹתוֹ פַּרְדֵּס אִילָן אֶחָד שֶׁל סַם חַיִּים וְאִילָן אֶחָד שֶׁל סַם הַמָּוֶת, אָמַר הֶאָרִיס אֲנִי אֶעֱבֹד וְאַשְׁלִים וּמַה שֶּׁהַמֶּלֶךְ רוֹצֶה לַעֲשׂוֹת לוֹ בְּפַרְדֵּסוֹ יַעֲשֶׂה. כָּךְ הַמֶּלֶךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַפַּרְדֵּס זֶה הָעוֹלָם, מְסָרוֹ לְאַבְרָהָם, שֶׁאָמַר לוֹ: וֶהְיֵה בְּרָכָה, מֶה עָשָׂה אַבְרָהָם הָיוּ לוֹ שְׁנֵי בָנִים אֶחָד צַדִּיק וְאֶחָד רָשָׁע, יִצְחָק וְיִשְׁמָעֵאל, אָמַר אַבְרָהָם אִם מְבָרֵךְ אֲנִי אֶת יִצְחָק הֲרֵי יִשְׁמָעֵאל מְבַקֵּשׁ לְהִתְבָּרֵךְ וְהוּא רָשָׁע, אֶלָּא עֶבֶד אָנִי, בָּשָׂר וָדָם אָנִי, לְמָחָר אֶפָּטֵר מִן הָעוֹלָם וּמַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ לַעֲשׂוֹת בְּעוֹלָמוֹ, יַעֲשֶׂה. כְּשֶׁנִּפְטַר אַבְרָהָם נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִצְחָק וּבֵרֲכוֹ, שֶׁנֶּאֱמַר (בראשית כה, א): וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וגו', וְיִצְחָק בֵּרַךְ אֶת יַעֲקֹב, וְיַעֲקֹב בֵּרַךְ לִשְׁנֵים עָשָׂר שְׁבָטִים, שֶׁנֶּאֱמַר (בראשית מט, כח): כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם. מִכָּאן וָאֵילָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָכֶם, הַכֹּהֲנִים יִהְיוּ מְבָרְכִים אֶת בָּנַי, כְּשֵׁם שֶׁאָמַרְתִּי לְאַבְרָהָם אֲבִיהֶם וֶהְיֵה בְּרָכָה, לְכָךְ נֶאֱמַר: כֹּה תְבָרְכוּ וגו'.
34. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.4, 16.8.13-16.8.14 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
aaron Brooten, Women Leaders in the Ancient Synagogue (1982) 248
achziv Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
acmonia, archon Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
acts, archisynagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
acts, synagogues, synagogues, asia minor Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
acts, synagogues, synagogues, greece Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
adjutant high priest (segan) Brooten, Women Leaders in the Ancient Synagogue (1982) 29
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
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) 493
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
anthropology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
antioch-of-pisidia, synagogue, synagogue, and paul Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
apelles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
archon Brooten, Women Leaders in the Ancient Synagogue (1982) 15, 29; Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
archon of the synagogue Brooten, Women Leaders in the Ancient Synagogue (1982) 15
asyndeton, historical present Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 493
authors intention DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
barnabas Brooten, Women Leaders in the Ancient Synagogue (1982) 15
blessedness / happy / beatus DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
body DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
bovon, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
charity treasurer Brooten, Women Leaders in the Ancient Synagogue (1982) 29
children Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
christian clerics Brooten, Women Leaders in the Ancient Synagogue (1982) 248
church fathers, rabbis and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
clothes Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 235
codex alexandrinus (a Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
codex bezae (d Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
codex ephraemi rescriptus (c Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
corpse defilement Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 116, 137
cosmic order Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
cosmos Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
dead sea scrolls Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
death, demonisation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137
death Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
demoniacs, unconventionality of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137
deviance Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 148
devil Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 120
devotional practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 229
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
egypt Brooten, Women Leaders in the Ancient Synagogue (1982) 248
elisha Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 116
eusebius of caesarea DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
exarchon Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
exorcism, failure of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 192
exorcism, methods of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 84, 115, 116, 120, 192, 229, 236
exorcism, ritual aspects Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 148
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200, 247, 248
gymnasiarch, and torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
gymnasiarch, antioch-of-pisidia Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 116; Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
hebrew bible, in context of ane culture Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
hebrew bible, view of resuscitation Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
holy spirit, churchs possession of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
humility / humilitas / humilis DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
iamblichus DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 247
impurity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 115, 116, 120, 148, 235
incantations Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137, 148; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
incarnation DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, as rabbi Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
jesus, exaltation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, invocation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, risen/exalted Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 192, 229, 230, 235, 236
jews, jewish communities, rabbi/rabbinic tradition Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
jews, jewish communities, sages Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
jews, jewish communities, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
jews, jewish communities Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
john rylands papyrus Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 493
john the baptist Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
josephus Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
kephalaion (kephalaia) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
later latin DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
leadership, synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
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) 493
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) 493
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 493
luke, archisynagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
luke, archon of the synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
magnesia Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
mark, archisynagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418, 428
matthew, archon Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
matthew, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
mellarchon Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
menstruants/niddah, food preparation Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
menstruants/niddah, physical contact with husband Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
menstruants/niddah, social isolation Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
mishna Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
mission, role of women Esler, The Early Christian World (2000) 447
new testament Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
olbia inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
papyri graecae magicae (pgm) DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
parable, of good samaritan Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of lost sheep Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of prodigal son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of two trees Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
paralytic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
paul, reputation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
paul Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
penney, d. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137
peter Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
philosophic schools Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
pilch, j. j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 120, 183
pisidia, christians, sermons Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
pisidia, corinth Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
plato DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
platonist / platonism DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
proseuche (prayer house), diaspora, black sea region Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
proseuche (prayer house), diaspora, delos Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
provincia arabia Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
qumran jews, exclusion of women from jerusalem Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 400
r. joshua (b. hanania) Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
resurrection DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
resuscitation Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
ritual practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
roman synagogues, leadership titles Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rosh hashanah Levine, The Ancient Synagogue, The First Thousand Years (2005) 428
rosh knesset, as archisynagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
sacraments / signs / symbols DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
scaeva, sons of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 235, 236
scribe Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
septuagintisms Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
social scientific methodology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
sociology Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 147
sosthenes (archisynagogue in corinth) Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 493
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 493
synagoge' Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
tannehill, r. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 230
theodosian code, archisynagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
theurgy DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 302
tiberias synagogues/proseuchai, rosh knesset Levine, The Ancient Synagogue, The First Thousand Years (2005) 418
titlos (titloi) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 185
torah Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 45
wisdom, and cosmos Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, human Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, in 1 corinthians Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, in gospels Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom of solomon, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wise, m. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 137
women, role in mission Esler, The Early Christian World (2000) 447
yom kippur Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 148