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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 9.36


καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.


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

24 results
1. Hebrew Bible, Deuteronomy, 18.15 (9th cent. BCE - 3rd cent. BCE)

18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;"
2. Hebrew Bible, Exodus, 19.9-19.16, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)

19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
3. Hebrew Bible, Genesis, 3.6-3.7 (9th cent. BCE - 3rd cent. BCE)

3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles."
4. Hebrew Bible, 2 Kings, 4.42-4.44 (8th cent. BCE - 5th cent. BCE)

4.42. וְאִישׁ בָּא מִבַּעַל שָׁלִשָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים עֶשְׂרִים־לֶחֶם שְׂעֹרִים וְכַרְמֶל בְּצִקְלֹנוֹ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ׃ 4.43. וַיֹּאמֶר מְשָׁרְתוֹ מָה אֶתֵּן זֶה לִפְנֵי מֵאָה אִישׁ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ כִּי כֹה אָמַר יְהוָה אָכֹל וְהוֹתֵר׃ 4.44. וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִרוּ כִּדְבַר יְהוָה׃ 4.42. And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said: ‘Give unto the people, that they may eat.’" 4.43. And his servant said: ‘How should I set this before a hundred men?’ But he said: ‘Give the people, that they may eat; for thus saith the LORD: They shall eat, and shall leave thereof.’" 4.44. So he set it before them, and they did eat, and left thereof, according to the word of the LORD."
5. Hebrew Bible, Isaiah, 49.1-49.2, 49.6, 60.8 (8th cent. BCE - 5th cent. BCE)

49.1. לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃ 49.1. שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃ 49.2. עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃ 49.2. וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 60.8. מִי־אֵלֶּה כָּעָב תְּעוּפֶינָה וְכַיּוֹנִים אֶל־אֲרֻבֹּתֵיהֶם׃ 49.1. Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;" 49.2. And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 60.8. Who are these that fly as a cloud, And as the doves to their cotes?"
6. Hebrew Bible, Jeremiah, 1.5 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations."
7. Anon., 1 Enoch, 14.8 (3rd cent. BCE - 2nd cent. BCE)

14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in
8. Hebrew Bible, Daniel, 3.26, 7.13 (2nd cent. BCE - 2nd cent. BCE)

3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him."
9. Septuagint, 2 Maccabees, 2.7-2.8, 15.11-15.19 (2nd cent. BCE - 2nd cent. BCE)

2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.' 15.19. And those who had to remain in the city were in no little distress, being anxious over the encounter in the open country.'
10. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
11. New Testament, 2 Peter, 3.15-3.16 (1st cent. CE - 1st cent. CE)

3.15. Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; 3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.
12. New Testament, 2 Corinthians, 3 (1st cent. CE - 1st cent. CE)

13. New Testament, Acts, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.15, 2.16, 2.36, 2.37, 2.41, 3.21, 5.7, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 7.42, 7.54-8.1, 7.55, 7.56, 8.1, 9.12, 9.19, 9.23, 9.37, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.48, 11.27, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 13.1, 13.2, 13.31, 15.32, 16.10, 16.13, 16.16, 16.17, 16.18, 16.33, 18.24, 18.25, 18.26, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.9, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.34, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 22.13 (1st cent. CE - 2nd cent. CE)

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach
14. New Testament, Galatians, 1.15-1.16 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood
15. New Testament, John, 1.8, 1.18, 1.20, 1.29, 1.39, 1.50-1.51, 2.12, 3.11, 3.32, 4.40, 5.19, 5.35, 6.1-6.15, 6.46, 7.40, 7.52, 8.38, 8.57, 9.6, 11.9, 11.17, 11.40, 19.27, 20.19, 20.29, 21.1-21.23 (1st cent. CE - 1st cent. CE)

1.8. He was not the light, but was sent that he might testify about the light. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.32. What he has seen and heard, of that he testifies; and no one receives his witness. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.52. They answered him, "Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 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 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. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 19.27. Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?
16. New Testament, Luke, None (1st cent. CE - 1st cent. CE)

1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying
17. New Testament, Mark, 1.9-1.11, 1.23-1.27, 2.1, 3.22-3.30, 4.35, 4.40, 5.2-5.10, 6.32-6.44, 8.1, 8.27-8.30, 9.2-9.13, 9.17-9.27, 9.29, 9.31, 10.33, 13.26, 14.37, 14.62 (1st cent. CE - 1st cent. CE)

1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 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. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 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. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.
18. New Testament, Matthew, 3.1, 3.13-3.17, 4.1-4.11, 5.21-5.22, 7.28-7.29, 8.13, 8.26, 8.29, 9.22, 11.9, 11.19, 12.22, 12.40, 13.1, 13.57, 14.13-14.21, 15.28, 16.8, 16.13-16.20, 16.22, 17.1-17.22, 18.1, 20.12, 20.18, 21.11, 22.23, 24.30, 26.24, 26.40, 26.55 (1st cent. CE - 1st cent. CE)

3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 7.29. for he taught them with authority, and not like the scribes. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 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. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 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. 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. 16.8. Jesus, perceiving it, said, "Why do you reason among yourselves, you of little faith, 'because you have brought no bread?' 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.11. Jesus answered them, "Elijah indeed comes first, and will restore all things 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 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. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 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. 17.21. But this kind doesn't go out except by prayer and fasting. 17.22. While they were staying in Galilee, Jesus said to them, "The Son of Man is about to be delivered up into the hands of men 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.18. Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.55. In that hour Jesus said to the multitudes, "Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn't arrest me.
19. Ps.-Philo, Biblical Antiquities, 53.3 (1st cent. CE - 2nd cent. CE)

20. Tertullian, Against Marcion, 4.22.4 (2nd cent. CE - 3rd cent. CE)

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

98a. מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) [ההם] שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר ר' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני 98a. bKings shall see and arise, princes shall prostrate themselves,because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?, bRabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me”(Jeremiah 4:1), indicating that redemption is contingent upon repentance? bRabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all thesethings shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? bAnd Rabbi Eliezer was silent,unable to refute the proof from that verse.,§ bAnd Rabbi Abba says: You have nomore bexplicitmanifestation of the bendof days bthan thisfollowing phenomenon, bas it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel,for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. bRabbi Eliezer says:You have no greater manifestation of the end of days bthan thisfollowing phenomenon bas well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters”(Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: bWhatis the meaning of the phrase: b“Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says:It means that bevenfor bTorah scholars, with regard to whomthe promise of bpeace is written, as it is written: “Great peace have they who love Your Torah;and there is no obstacle for them” (Psalms 119:165), bthere will be no peace from the oppressor. And Shmuel says:It means that the Messiah will not come buntil all the prices are equal. /b, bRabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is statedwith regard to the downfall of Egypt: b“Then I will make their waters clear and cause their rivers to run like oil”(Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. bAnd it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish”(Ezekiel 29:21)., bRabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous [ ihazalla /i] kingdomof Rome bwill cease from the Jewish people, as it is stated: “And He shall sever the sprigs [ ihazalzallim /i] with pruning hooks”(Isaiah 18:5). bAnd it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless”(Isaiah 18:7)., bZe’eiri saysthat bRabbi Ḥanina says: The son of David will not come until the arrogant will ceaseto exist bfromamong bthe Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones”(Zephaniah 3:11), band it is writtenafterward: b“And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord”(Zephaniah 3:12)., bRabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will ceaseto exist bfromamong bthe Jewish people,and there will be no more autonomous government in Eretz Yisrael, bas it is stated: “And I will turn My hand against you and purge away your dross as with lyeand take away your base alloy. bAnd I will restore your judgesas at the first” (Isaiah 1:25–26)., bUlla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness”(Isaiah 1:27). bRav Pappa says: If the arrogant will ceaseto exist, bthePersian bsorcerers will ceaseto exist as well. bIf thedeceitful bjudgeswill bceaseto exist, bthe royal officers [ igazirpatei /i]and taskmasters bwill ceaseto exist. Rav Pappa elaborates: bIf the arrogant will cease, thePersian bsorcerers will cease, as it is written: “And I will purge away your dross [ isigayikh /i] as with lye, and I will remove all your alloy [ ibedilayikh /i].”When the arrogant [ isigim /i] are purged, the sorcerers, who are separated [ imuvdalim /i] from the fear of God, will also cease. bAnd if thedeceitful bjudges ceaseto exist, bthe royal officersand taskmasters bwill ceaseto exist, bas it is written: “The Lord has removed your judgments; cast out your enemy”(Zephaniah 3:15)., bRabbi Yoḥa says: If you saw a generation whosewisdom and Torah study bis steadily diminishing, awaitthe coming of the Messiah, bas it is stated: “And the afflicted people You will redeem”(II Samuel 22:28). bRabbi Yoḥa says: If you saw a generationwhose btroubles inundate it like a river, awaitthe coming of the Messiah, bas it is stated: “When distress will come like a river that the breath of the Lord drives”(Isaiah 59:19). bAnd juxtaposed to itis the verse: b“And a redeemer will come to Zion”(Isaiah 59:20)., bAnd Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent,in which case they will be deserving of redemption, borin a generation that is bentirely guilty,in which case there will be no alternative to redemption. He may come bin a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever”(Isaiah 60:21). He may come bin a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor;therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). bAnd it is written:“For My own sake, bfor My own sake will I do it;for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionin a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), bit is written: “In its time,”indicating that there is a designated time for the redemption, band it is written: “I will hasten it,”indicating that there is no set time for the redemption. Rabbi Alexandri explains: bIf they meritredemption through repentance and good deeds bI will hastenthe coming of the Messiah. bIf they do not meritredemption, the coming of the Messiah will be bin itsdesignated btime. /b, bRabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradictionbetween two depictions of the coming of the Messiah. bIt is written: “There came with the clouds of heaven, one like unto a son of man… /band there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). bAnd it is written:“Behold, your king will come to you; he is just and victorious; blowly and riding upon a donkeyand upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: bIfthe Jewish people bmeritredemption, the Messiah will come in a miraculous manner bwith the clouds of heaven. If they do not meritredemption, the Messiah will come blowly and riding upon a donkey. /b, bKing Shapurof Persia bsaid to Shmuelmockingly: bYou saythat the bMessiahwill bcome on a donkey; I will send him the riding [ ibarka /i] horse that I have.Shmuel bsaid to him: Do you havea horse bwith one thousand colors [ ibar ḥivar gavanei /i]like the donkey of the Messiah? Certainly his donkey will be miraculous., bRabbi Yehoshua ben Levi found Elijahthe prophet, bwho was standing at the entrance of theburial bcave of Rabbi Shimon ben Yoḥai.Rabbi Yehoshua ben Levi bsaid to him: Will Ibe privileged to bcome to the World-to-Come?Elijah bsaid to him: If this Master,the Holy One, Blessed be He, bwill wishit so. bRabbi Yehoshua ben Levi says: Two I saw,Elijah and me, band the voice of three I heard,as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi bsaid toElijah: bWhenwill the bMessiah come?Elijah bsaid to him: Go ask him.Rabbi Yehoshua ben Levi asked: bAnd where is he sitting?Elijah said to him: bAt the entrance ofthe city of bRome.Rabbi Yehoshua ben Levi asked him: bAnd what is hisidentifying bsignby means of which I can recognize him? Elijah answered: bHe sits among the poor who suffer from illnesses. And all of them untietheir bandages band tiethem all bat once,but the Messiah bunties onebandage band ties oneat a time. bHe says: Perhaps I will be neededto serve to bring about the redemption. Therefore, I will never tie more than one bandage, so bthat I will not be delayed. /b,Rabbi Yehoshua ben Levi bwent tothe Messiah. bHe said tothe Messiah: bGreetings to you, my rabbi and my teacher.The Messiah bsaid to him: Greetings to you, bar Leva’i.Rabbi Yehoshua ben Levi bsaid to him: When will the Master come?The Messiah bsaid to him: Today.Sometime later, Rabbi Yehoshua ben Levi bcame to Elijah.Elijah bsaid to him: What didthe Messiah bsay to you? He said toElijah that the Messiah said: bGreetings [ ishalom /i] to you, bar Leva’i.Elijah bsaid to him:He thereby bguaranteedthat byou and your fatherwill enter bthe World-to-Come,as he greeted you with ishalom /i. Rabbi Yehoshua ben Levi bsaid toElijah: The Messiah blied to me, as he said to me: I am coming today, and he did not come.Elijah bsaid to himthat bthisis what bhe said to you:He said that he will come b“today, if you will listen to his voice”(Psalms 95:7).,§ bRabbi Yosei ben Kisma’s students asked him: When will the son of David come?Rabbi Yosei ben Kisma bsaid: I am hesitantto answer you, blest you request from me a signto corroborate my statement. bThey said to him: We are not asking you for a sign. /b,Rabbi Yosei ben Kisma bsaid to them:You will see bwhen thisexisting bgateof Rome bfalls and will be rebuilt, and will falla second time band will be rebuilt, and will falla third time. bAnd they will not manage to rebuild it until the son of David comes.The students bsaid to him: Our rabbi, give us a sign.Rabbi Yosei ben Kisma bsaid to them: But didn’t you say to me that you are not asking me for a sign? /b, bThey said to him: And nevertheless,provide us with a sign. Rabbi Yosei ben Kisma bsaid to them: If it isas I say, bthe water of the Cave of Pamyas will be transformed into blood.The Gemara relates: bAndit bwas transformed into blood. /b, bAt the time of his death,Rabbi Yosei ben Kisma bsaid tohis students: bPlace my coffin deepin the ground
22. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
23. Anon., 2 Enoch, 37.2

24. Anon., Joseph And Aseneth, 15-17, 14



Subjects of this text:

subject book bibliographic info
acts of the apostles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
adam, humanity and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
adam, inside paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
altar Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
anna, prophet(ess) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
apistia, apistos, of followers of jesus christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
apocalyptic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
apophatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
apostles Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
appellative way-language Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
armozel, betrayal by judas Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
asc (altered state of consciousness) Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
aural communication Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
avengement/vengeance/vindication/wrath (gods) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
betrayal of jesus, judass motivation and knowledge Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
betrayal of jesus, role of judas in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
bovon, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
bowie, f. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
brothers, doris Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
burning bush Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
calls of disciples, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
cataphatic theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
charismatic wonderworkers, elijah Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
chiasm Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205, 207
children Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 183
christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
christian scriptures, new testament Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
commandments Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
conversion, vision or dream Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
conversion Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
cosmology, of the gnostic world, revelation to judas of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
creation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
darkness Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
death, initiation crisis Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205
death, jesus Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 207
dialectics Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
dionysios the areopagite Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
disciple Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
discipleship Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205, 207, 239
divinity, hidden Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
double dreams and visions, different dream figures Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
double dreams and visions, differing complexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
double dreams and visions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dream commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
dreams and visions, examples, ane literature Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
dreams and visions, examples, gospels and acts Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 452
eastern church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
ecstasy/ecstatic prophecy Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
ecstasy Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
elijah, in early christianity DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 301
elijah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
elisha Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
emmanuel Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
emmaus pericope, allusions to genesis Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
emmaus pericope Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
eschatological judge Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
eschatology Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
esther Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
eucharist, emmaus table and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
eve Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
exodus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
exorcism, failure of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 181, 238
ezra Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
face, frozen Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
fasting Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
gender Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
god Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
gregory of nyssa Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196, 205
heresy Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
hope Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
identity, civic identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 144
illness Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 186
impurity Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 186
intersectionality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
james Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
jerusalem, temple Crabb, Luke/Acts and the End of History (2020) 349
jerusalem Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 301
jesus, betrayal by judas of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, god and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 163
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus, promise of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
jesus Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
jesus messianic biography Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
jesus–paul parallels Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 207, 238, 239
joel, prophecy of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
john Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
john chrysostom, on old testament in the new testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
john the baptist DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 301; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 239; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
jonah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
joshua son of nun Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
judas, betrayal of jesus by Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
judas, motivation and knowledge in actions Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
kingdom of god Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 238
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199, 231
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
light Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
love Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
luke, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
maker Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
medium Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
mercy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199
messianism Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
moses, mosaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
moses, veil of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199, 230; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
mount, sinai Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
mt. sinai Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
multiple personalities Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
mystical theology, mysticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
myth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
narrative Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
new testament, allusion and intertextuality Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
new testament, new testament, old testament in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487
new testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
of jesus Crabb, Luke/Acts and the End of History (2020) 349
old testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 230
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
pagan, pagans Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
parable, of patch Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
parable, of wineskins Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 231
paradise, fruit in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
passover Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
paul, reputation of Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 205
periodisation of history Crabb, Luke/Acts and the End of History (2020) 349
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
peter Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 230; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
peter (apostle), gospel of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), syrian views of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), visionary Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
pilch, j. j. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 13, 183
polycarp Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
praise, surrender in Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
praise, veiled and unveiled Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
prayer Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
priests and priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 301
processions Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
prophecy, eschatological return of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 301
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
prophetess, prophetesses Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
pseudo-prophecy/pseudoprophets Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
psychology Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
purchase/ ransom Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
qumran Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
rebuke, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 305
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
resurrection Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
revelation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
revelation and guidance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
risk, relation to trust in general Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
school Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
scriptures, greek translation of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
serapion of antioch Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
shamanism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 196
simon Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
sinai Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
slaves Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
solomon Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
son of god, gods chosen Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
son of man as relating to jesus vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 163
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
spirit, evil or unclean Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
spirits Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
stranger Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
suffering Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
symbols Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
synagogues Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32
synoptic problem Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 199
table Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 84
tabor Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
temple Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
temporal terminology\n, ἡμέρα Crabb, Luke/Acts and the End of History (2020) 349
tertullian Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 135
testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
three-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
touch miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
transcendence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
transfiguration, of christ Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration, of enoch Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration, of moses Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
transfiguration Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169, 199, 230; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 32, 163; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
transfiguration of christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
truth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 163
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
two-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 217
type Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
veil/unveil Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 142
virgin Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 169
voice Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 344
way, of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
way (church as) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
way (jesus as), way (ὁδός) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 2
wisdom Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
women' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 49
women Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
world to come Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 254
worship, and play Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348
ḥoni the circle-maker" Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156