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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 1.12


Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.Immediately the Spirit drove him out into the wilderness.


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

32 results
1. Hebrew Bible, Deuteronomy, 8.3, 24.16 (9th cent. BCE - 3rd cent. BCE)

8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 24.16. לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live." 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin."
2. Hebrew Bible, Exodus, 6.10, 8.19, 23.20 (9th cent. BCE - 3rd cent. BCE)

8.19. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃ 6.10. And the LORD spoke unto Moses, saying:" 8.19. And I will put a division between My people and thy people—by to-morrow shall this sign be.’" 23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared."
3. Hebrew Bible, Genesis, 3.24, 4.14, 12.9, 21.10 (9th cent. BCE - 3rd cent. BCE)

3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 12.9. And Abram journeyed, going on still toward the South." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’"
4. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE)

19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy."
5. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)

3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts."
6. Hebrew Bible, 2 Kings, 14.6 (8th cent. BCE - 5th cent. BCE)

14.6. וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃] 14.6. but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’"
7. Hebrew Bible, Isaiah, 4.4, 6.9, 11.1-11.5, 14.12-14.15, 42.1, 52.7, 56.7, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)

4.4. אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלִַם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 14.12. אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13. וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15. אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 4.4. when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction." 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 14.12. How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!" 14.13. And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;" 14.14. I will ascend above the heights of the clouds; I will be like the Most High.’" 14.15. Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?" 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
8. Hebrew Bible, Jeremiah, 7.11 (8th cent. BCE - 5th cent. BCE)

7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD."
9. Hebrew Bible, 2 Chronicles, 25.4 (5th cent. BCE - 3rd cent. BCE)

25.4. וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃ 25.4. But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’"
10. Dead Sea Scrolls, 11Qmelchizedek, 2.15-2.16 (2nd cent. BCE - 1st cent. CE)

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

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

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

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

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

2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto
16. Anon., The Life of Adam And Eve, 39.2 (1st cent. CE - 5th cent. CE)

17. Josephus Flavius, Jewish Antiquities, 1.58 (1st cent. CE - 1st cent. CE)

1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land.
18. Josephus Flavius, Jewish War, 5.504-5.505 (1st cent. CE - 1st cent. CE)

5.504. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; 5.505. it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next to it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain
19. Mishnah, Shekalim, 5.3-5.4 (1st cent. CE - 3rd cent. CE)

5.3. There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers." 5.4. If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand."
20. New Testament, Acts, 2.6, 2.7, 2.8, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 5.18, 5.19, 6.3, 6.5, 8.19, 8.29, 11.12, 12.7, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 16.6, 16.7, 18.24-19.7, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 20.22, 20.23, 21.4 (1st cent. CE - 2nd cent. CE)

11.12. The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house.
21. New Testament, Galatians, 5.16 (1st cent. CE - 1st cent. CE)

5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh.
22. New Testament, Romans, 3.4, 3.10 (1st cent. CE - 1st cent. CE)

3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.10. As it is written, "There is no one righteous. No, not one.
23. New Testament, John, 1.8, 1.20, 1.29-1.34, 3.22-3.24, 5.33-5.36, 6.5-6.6, 6.69, 10.40-10.41, 12.27, 17.11-17.12, 17.15 (1st cent. CE - 1st cent. CE)

1.8. He was not the light, but was sent that he might testify about the light. 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! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 3.23. John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. 3.24. For John was not yet thrown into prison. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 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. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one.
24. New Testament, Luke, 1.5-1.23, 1.34-1.37, 2.49, 3.16, 3.21-3.23, 4.1-4.21, 4.42, 5.16, 6.12, 7.18-7.28, 9.18, 9.28, 10.1-10.19, 10.21, 10.25, 11.16, 11.20, 12.22, 13.28, 16.16, 20.12, 22.40, 22.46, 24.50 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 10.15. You, Capernaum, who are exalted to heaven, will be brought down to Hades. 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 11.16. Others, testing him, sought from him a sign from heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 20.12. He sent yet a third, and they also wounded him, and threw him out. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them.
25. New Testament, Mark, 1.1-1.11, 1.13-1.45, 3.10-3.12, 3.14-3.15, 3.19-3.30, 4.1-4.41, 5.7-5.9, 5.13, 5.21-5.24, 6.1-6.7, 6.12-6.13, 6.52-6.56, 7.6, 7.26, 7.29-7.30, 8.11, 8.14-8.21, 8.27-8.38, 9.1-9.10, 9.14-9.29, 9.31, 9.38, 9.47, 10.2, 10.32-10.34, 10.47, 11.1-11.11, 11.15-11.17, 11.27-11.33, 12.6, 12.8, 12.13-12.17, 13.5-13.23, 13.32, 13.37, 14.1-14.17, 14.27-14.28, 14.30, 14.32, 14.36, 14.38-14.39, 14.43-14.50, 14.67, 15.1-15.5, 15.25-15.41, 16.6 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 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! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God! 3.12. He sternly warned them that they should not make him known. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 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. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear. 4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come. 4.30. He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it? 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.7. 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. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.53. When they had crossed over, they came to land at Gennesaret, and moored to the shore. 6.54. When they had come out of the boat, immediately the people recognized him 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.18. Having eyes, don't you see? Having ears, don't you hear? Don't you remember? 8.19. When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?"They told him, "Twelve. 8.20. When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?"They told him, "Seven. 8.21. He asked them, "Don't you understand, yet? 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. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 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. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 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. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 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. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest! 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.37. What I tell you, I tell all: Watch. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 14.13. He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.15. He will himself show you a large upper room furnished and ready. Make ready for us there. 14.16. His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. 14.17. When it was evening he came with the twelve. 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.28. However, after I am raised up, I will go before you to Galilee. 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear. 14.48. Jesus answered them, "Have you come out, as against a robber, with swords and clubs to seize me? 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled. 14.50. They all left him, and fled. 14.67. and seeing Peter warming himself, she looked at him, and said, "You were also with the Nazarene, Jesus! 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.27. With him they crucified two robbers; one on his right hand, and one on his left. 15.28. The Scripture was fulfilled, which says, "He was numbered with transgressors. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him!
26. New Testament, Matthew, 3.11, 3.16-3.17, 4.1-4.11, 4.17, 5.17, 5.21-5.22, 6.13, 10.20, 11.2-11.14, 11.25-11.27, 12.17-12.22, 12.28, 16.1, 17.13, 19.3, 21.39, 22.18, 22.35, 26.41 (1st cent. CE - 1st cent. CE)

3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.21. 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. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.6. Blessed is he who finds no occasion for stumbling in me. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.19. He will not strive, nor shout; Neither will anyone hear his voice in the streets. 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.21. In his name, the Gentiles will hope. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 21.39. So they took him, and threw him out of the vineyard, and killed him. 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 22.35. One of them, a lawyer, asked him a question, testing him. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak.
27. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE)

28. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

8b. כל תלתין יומין בין א"ל מחמת הלולא ובין לא א"ל מחמת הלולא אסור מכאן ואילך אי א"ל מחמת הלולא אסור ואי לא אמר ליה מחמת הלולא שרי,וכי א"ל מחמת הלולא עד אימת אמר רב פפא עד תריסר ירחי שתא ומעיקרא מאימת אסור אמר רב פפא משמיה דרבא מכי רמו שערי באסינתי,ולבתר תריסר ירחי שתא שרי והא רב יצחק בריה דרב משרשיא איקלע לבי ההוא עובד כוכבים לבתר תריסר ירחי שתא ושמעיה דאודי ופירש ולא אכל שאני רב יצחק בריה דרב משרשיא דאדם חשוב הוא:,וקרטסים וכו': מאי קרטסים אמר רב יהודה אמר שמואל יום שתפסה בו רומי מלכות והתניא קרטסים ויום שתפסה בו רומי מלכות אמר רב יוסף שתי תפיסות תפסה רומי אחת בימי קלפטרא מלכתא ואחת שתפסה בימי יונים,דכי אתא רב דימי אמר תלתין ותרין קרבי עבדו רומאי בהדי יונאי ולא יכלו להו עד דשתפינהו לישראל בהדייהו והכי אתנו בהדייהו אי מינן מלכי מנייכו הפרכי אי מנייכו מלכי מינן הפרכי,ושלחו להו רומאי ליונאי עד האידנא עבידנא בקרבא השתא נעביד בדינא מרגלית ואבן טובה איזו מהן יעשה בסיס לחבירו שלחו להו מרגלית לאבן טובה,אבן טובה (ואינך) איזו מהן יעשה בסיס לחבירו אבן טובה לאינך אינך וספר תורה איזו מהן יעשה בסיס לחבירו אינך לספר תורה,שלחו להו [א"כ] אנן ספר תורה גבן וישראל בהדן כפו להו עשרין ושית שנין קמו להו בהימנותייהו בהדי ישראל מכאן ואילך אישתעבדו בהו,מעיקרא מאי דרוש ולבסוף מאי דרוש מעיקרא דרוש (בראשית לג, יב) נסעה ונלכה ואלכה לנגדך ולבסוף דרוש (בראשית לג, יד) יעבר נא אדני לפני עבדו,עשרין ושית שנין דקמו בהימנותייהו בהדי ישראל מנא לן דאמר רב כהנא כשחלה רבי ישמעאל בר יוסי שלחו ליה רבי אמור לנו שנים וג' דברים שאמרת לנו משום אביך,אמר להו מאה ושמנים שנה קודם שנחרב הבית פשטה מלכות הרשעה על ישראל פ' שנה עד לא חרב הבית גזרו טומאה על ארץ העמים ועל כלי זכוכית מ' שנה עד לא חרב הבית גלתה סנהדרין וישבה לה בחנות,למאי הלכתא א"ר יצחק בר אבדימי לומר שלא דנו דיני קנסות דיני קנסות סלקא דעתך והאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ורבי יהודה בן בבא שמו שאלמלא הוא נשתכחו דיני קנסות מישראל נשתכחו לגרסינהו,אלא בטלו דיני קנסות מישראל שגזרה מלכות הרשעה גזרה כל הסומך יהרג וכל הנסמך יהרג ועיר שסומכין בה תחרב ותחום שסומכין בו יעקר,מה עשה רבי יהודה בן בבא הלך וישב בין שני הרים גדולים ובין שתי עיירות גדולות בין ב' תחומי שבת בין אושא לשפרעם וסמך שם חמשה זקנים ר"מ ור' יהודה ור' יוסי ור"ש ורבי אלעזר בן שמוע ורב אויא מוסיף אף רבי נחמיה,כיון שהכירו בהם אויבים אמר להם בני רוצו אמרו לו רבי ואתה מה תהא עליך אמר להם הריני מוטל לפניהם כאבן שאין לה הופכין אמרו לא זזו משם עד שנעצו לגופו ג' מאות לולניאות של ברזל ועשאוהו לגופו ככברה,אמר רב נחמן בר יצחק לא תימא דיני קנסות אלא שלא דנו דיני נפשות,מ"ט כיון דחזו דנפישי להו רוצחין ולא יכלי למידן אמרו מוטב נגלי ממקום למקום כי היכי דלא ליחייבו,דכתיב (דברים יז, י) ועשית על פי הדבר אשר יגידו לך מן המקום ההוא מלמד שהמקום גורם:,מאה ושמנים ותו לא והתני רבי יוסי ברבי 8b. during ballthe bthirty daysthat follow the wedding celebration, if the gentile invites a Jew to a feast, bwhether he saidto the Jew that the feast is bdue to the wedding celebration or whether he did not say to himthat the feast is bdue to the wedding celebration,it is bprohibitedto attend, as it is assumed the festivity is part of the wedding celebration. bFrom thispoint bforward, if he said to himthat the feast is bdue to the wedding celebration,it is bprohibitedto participate, bbut if he did not say to himthat the feast is bdue to the wedding celebration,it is bpermittedto do so.,The Gemara asks: bAndin a case bwhere he said to himthat the feast is bdue to the wedding celebration, until whenis the feast assumed to be connected to idol worship? bRav Pappa said: Until twelve months of the yearhave passed since the wedding. The Gemara asks: bAnd initially,before the wedding, bfrom when is it prohibited? Rav Pappa said in the name of Rava: Fromthe time bwhen they cast barley into the mortars [ iba’asintei /i]to prepare beer for the wedding.,The Gemara asks: bAnd after the twelve months of the yearhave passed since the wedding, is it always bpermittedto participate in a feast? bBut Rav Yitzḥak, son of Rav Mesharshiyya, happenedto come bto the house of a certain gentile after twelve months of the yearhad passed since his son’s wedding, band he heardthe gentile bgiving thanksto his idol for the marriage of his son, band he withdrewfrom the feast band did not eatthere. The Gemara answers: bRav Yitzḥak, son of Rav Mesharshiyya, is different, as he is an important personand therefore his presence caused the gentile to rejoice.,§ The mishna teaches: bAnd Kratesis,and the day of the festival of their kings. The Gemara asks: bWhatis the festival of bKratesis? Rav Yehuda saidthat bShmuel said:It commemorates bthe day when Rome seizedcontrol of ban empire.The Gemara asks: bBut isn’t it taughtin a ibaraita /i: Two festivals are bKratesis and the day when Rome seizedcontrol of ban empire?This indi-cates that Kratesis and the day when Rome seized control of an empire are two separate festivals. bRav Yosef said:On btwoseparate occasions bRome seizedcontrol of ban empire. Oneoccurred bin the days of Queen Cleopatra,when they conquered Egypt, band onehappened much earlier, bwhenRome bseizedcontrol bin the days of the Greeks. /b,The Gemara elaborates: bAs when Rav Dimi camefrom Eretz Yisrael bhe said: The Romans waged thirty-two battles with the Greeks but were unable todefeat bthem, until they formed a partnership with the Jewish peopleand finally vanquished the Greeks. bAnd this is the condition that they stipulated withthe Jewish people: bIf the kingscome bfrom among us, the governors [ ihiparkhei /i]will come bfrom among you;and bif the kingscome bfrom among you, the governorswill come bfrom among us. /b, bAnd the Romans sentthe following message bto the Greeks: Until now, weattempted to resolve our conflict bthroughfighting bbattles; now, let ussettle the matter bbymeans of bjudgment.In the case of ba pearl and a precious stone, whichone bof them should serve as a base for the other?The Greeks bsent themin response: The bpearlshould serve as the base bforthe bprecious stone,which has a greater value.,The Romans further inquired: If there was ba precious stone and an onyx [ iinnakh /i],a particularly valuable precious stone, bwhichone bof them should serve as a base for the other?The Greeks answered: The bprecious stoneshould serve as the base bforthe bonyx.Once again, the Romans asked: In the case of ban onyx and a Torah scroll, whichone bof them should be serve as a base for the other?The Greeks responded: The bonyxshould serve as the base bfor the Torah scroll. /b,The Romans bsentthis response bto them: Ifthat is bso,then you should submit to us, as bwe havethe bTorah scroll with us, and the Jewish peopleare bwith us.The Romans are akin to the precious stone, and they are allied with the Jewish people who are akin to the onyx, and they possess the Torah scroll. The Romans therefore bforcedthe Greeks to surrender and took over their world domice. For btwenty-six yearsthe Romans bstood faithfully with the Jewish people; from thatpoint bforward, they subjugated them. /b,The Gemara asks: bInitially,when the Romans acted faithfully, bwhatverse bdid they interpret, and ultimately,when they subjugated the Jews, bwhatverse bdid they interpret? Initially, they interpretedthe verse where Esau said to Jacob upon their meeting: b“Let us take our journey, and let us go, and I will go before you”(Genesis 33:12). In this verse, Esau equates himself to Jacob, prefiguring the initial Roman treatment of the Jews. bAnd ultimately, they interpretedthe verse that recites Jacob’s response to Esau: b“Let my lord, I pray you, pass over before his servant”(Genesis 33:14), demonstrating Jacob’s subjugation to Esau, and by extension that of the Jews to Rome.,The Gemara asks: With regard to the btwenty-six years during whichthe Romans bstood faithfully with the Jewish people, from where do weknow that this was the case? The Gemara cites a proof. bAs Rav Kahana says: When Rabbi Yishmael, son of Rabbi Yosei, fell ill,the Sages bsentthe following message bto him:Our bteacher, tell us two or three statements that youonce btold us in the name of your father,Rabbi Yosei ben Ḥalafta, as we do not remember the statements precisely.,Rabbi Yishmael, son of Rabbi Yosei, bsaid to themthe following statements that were passed down to him by his father: bOne hundred and eighty years before theSecond bTemple was destroyed, the evilRoman bEmpire stretched forth over Israeland ruled over them. bEighty years before the Temple was destroyed,the Sages bdecreed impurity on the land of the nations and on glass vessels. Forty years before the Temple was destroyed, the Sanhedrin was exiledfrom the Chamber of Hewn Stone band sat in the storenear the Temple Mount.,The Gemara asks: bWith regard to what ihalakha /iis it necessary to know where the Sanhedrin would convene? bRabbi Yitzḥak bar Avdimi said:It is necessary in order bto say that they nolonger bjudged cases of fines.The Gemara asks: bDoes it enter your mindthat at this point the Sanhedrin no longer judged bcases of fines? But doesn’t Rav Yehuda saythat bRav says: Indeed [ iberam /i], that man will be remembered favorably, and Rabbi Yehuda ben Bava is his name, as had it not been for him the laws of fines would have been forgotten fromamong bthe Jewish people.The Gemara challenges that assertion: bWouldthe laws of fines actually bhave been forgotten? Letthe scholars bstudy them,so they will not be forgotten., bRather,his intention was to say that bthe laws of fines would have ceasedto be implemented bfromamong bthe Jewish people,as they would not have been able to adjudicate cases involving these ihalakhotdue to a lack of ordained judges. This is bbecauseat one time bthe wicked kingdomof Rome bissued decrees of religious persecution against the Jewish peoplewith the aim of abolishing the chain of ordination and the authority of the Sages. They said that banyone who ordainsjudges bwill be killed, and anyone who is ordained will be killed, and the city in which they ordainthe judges bwill be destroyed, andthe areas around bthe boundaryof the city bin which they ordainjudges bwill be uprooted.These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population., bWhat didRabbi bYehuda ben Bava do? He went and sat between two large mountains, and between two large cities,and bbetween two Shabbat boundaries: Between Usha and Shefaram,i.e., in a desolate place that was not associated with any particular city so that he would not endanger anyone not directly involved, band there he ordained five Elders,namely: bRabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. And Rav Avya addsthat bRabbi Neḥemyawas balsoamong those ordained., bWhentheir benemies discovered them,Rabbi Yehuda ben Bava bsaid tothe newly ordained rabbis: bMy sons, runfor your lives. bThey said to him:Our bteacher, and what will be with you?Rabbi Yehuda ben Bava was elderly and unable to run. He bsaid to them:In any case, bI am cast before them like a stone that cannot be overturned;even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People bsaidabout this incident: The Roman soldiers bdid not move from there until they had inserted three hundred iron spears [ ilulniot /i] into his body, making his bodyappear blike a sievepierced with many holes. It can be inferred from this episode that there were ordained judges who could hear cases of fines for many years after the destruction of the Temple, in contrast to Rabbi Yitzḥak bar Avdimi’s statement., bRav Naḥman bar Yitzḥak saysin explanation: bDo not saythat after the Sanhedrin was exiled from the Chamber of Hewn Stone they no longer judged cases of bfines; rather,emend the statement to say bthat they nolonger bjudgedcases of bcapital law,as a court does not have the authority to hear capital cases when the Sanhedrin is not sitting in the Chamber of Hewn Stone.,The Gemara explains: bWhat is the reasonthat the members of the Sanhedrin ceased to meet in their proper place and thereby ended the adjudication of capital cases? bOnce they saw that the murderers were so numerous and they were not able to judgethem and punish them with death, bthey said:It is bbetter that we should be exiledfrom the Chamber of Hewn Stone and move bfrom place to place, so thatoffenders bwill not bedeemed bliableto receive the death penalty in a time period when the court does not carry out their sentences.,The Gemara explains why a court may not adjudicate capital cases once the Sanhedrin has left the Chamber of Hewn Stone. bAs it is written: “And you shall do according to the tenor of the sentence, which they shall declare to you from that place”(Deuteronomy 17:10). This verse bteaches thatit is bthe placewhere the Sanhedrin resides that bcausesthe judgment to take place. In other words, if the Sanhedrin has abandoned its proper place, the Chamber of Hewn Stone, all courts must cease judging capital cases.,The Gemara returns to the earlier comment of Rabbi Yishmael in the name of his father Rabbi Yosei ben Ḥalafta, that the Roman Empire ruled over Israel one hundred and eighty years before the second Temple was destroyed. The Gemara asks: Did Rome rule over Israel for bone hundred and eightyyears before the destruction of the Temple band no more? But didn’t Rabbi Yosei the Great,i.e., Rabbi Yosei ben Ḥalafta himself, bteach: /b
29. Nag Hammadi, Allogenes, 59.27, 60.16 (3rd cent. CE - 3rd cent. CE)

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

31. Papyri, Papyri Graecae Magicae, 4.1243-4.1245 (3rd cent. CE - 4th cent. CE)

32. Augustine, Against Julian, 4.79, 4.104, 6.22 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 502
adam Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
angels Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
apollo of bawit Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
archons, archontic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
augustine, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, original sin, transmitted by lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
augustine, so christ free from Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 84
baptism, jesus, of Levison, The Greek Life of Adam and Eve (2023) 502
baptism Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103; Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
bell, c. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 197
besa Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
bezalel Levison, Filled with the Spirit (2009) 242
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
bread Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168, 169
caiaphas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
cain Levison, The Greek Life of Adam and Eve (2023) 502; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 275
characterization (method) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77
christ, did christ have emotions? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
christology, natures of christ, jerome Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
cloud Levison, The Greek Life of Adam and Eve (2023) 502
colonialism, subject Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
cross Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
crowds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 84
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
dead sea scrolls Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
death, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 84, 86
death, resurrection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
delphi Levison, Filled with the Spirit (2009) 242
demons, source of bad thoughts and emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
demons Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
depression, akēdia, in origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
desert Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
devil Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 142
dialogue, in narrative Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
disciples Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
discourse Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 79, 84
divine presence, spirit Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
dreams Levison, Filled with the Spirit (2009) 242
easter Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
egypt Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 142
election (of israel) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
elias Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
empire Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 79, 80
epiphany Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
eschatological Levison, The Greek Life of Adam and Eve (2023) 502
eschatology\n, apocalyptic eschatology Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
evagrius, desert father, temptations of christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
evil Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
exegesis, exegetical, interpretation of scripture, jesus command of scriptural exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
exegesis, exegetical, interpretation of scripture, prophetic exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
exodus, israelite Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
expulsion, adam, of Levison, The Greek Life of Adam and Eve (2023) 502
expulsion, eve, of Levison, The Greek Life of Adam and Eve (2023) 502
eye Levison, The Greek Life of Adam and Eve (2023) 502
faith Levison, Filled with the Spirit (2009) 242
fasting Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 169
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
fire Levison, Filled with the Spirit (2009) 242
first movements, because distinct from assent and judgement Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, first movements as bad thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
first movements, involuntary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
gabe, verleihung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 821
gabriel Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
genre, message Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78
genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77
gethsemane Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
gluttony Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
gnostic, gnosticism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
god, filling of Levison, Filled with the Spirit (2009) 242
god, finger of Levison, Filled with the Spirit (2009) 242
god, imitation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
god, kingdom of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Levison, Filled with the Spirit (2009) 242; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 164
god, son of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 79, 80, 84, 86
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
greek, traditions Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
greek, versions/testament Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
greek syntax, verb tense usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 149
halakhah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
hallel Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 275
hanuth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
healing Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 197
heart Levison, The Greek Life of Adam and Eve (2023) 502
helle Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 169
hellenistic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
hero (heroes, heroic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 84, 86
herod Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
hillel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
historical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77
historical books Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
historical jesus Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 573
holy spirit, possessors in luke-acts Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 573
honey Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 169
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
hospitality Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
identity, christian Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79
identity, national, collective, group Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 80
identity, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84, 86
ideology/ideological Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 80, 86
imitation, of the divine Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
imperial(ism) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
inspiration Levison, Filled with the Spirit (2009) 242
irony (literary, dramatic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
isaac Levison, The Greek Life of Adam and Eve (2023) 502
isaiah Levison, Filled with the Spirit (2009) 242; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
israel Levison, The Greek Life of Adam and Eve (2023) 502
jacob Levison, The Greek Life of Adam and Eve (2023) 502
jairus, daughter of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
james Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
james (brother of jesus) Roukema, Jesus, Gnosis and Dogma (2010) 25
jerome, st, church father, christ's human nature" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
jerome, st, church father, degrees of sin Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
jerusalem, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
jerusalem Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 164
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
jesus, baptism of Levison, The Greek Life of Adam and Eve (2023) 502
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96
jesus, johannine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
jesus, omniscience of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
jesus, oneness with the father of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
jesus, priestly (aaronic) connection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
jesus, son of man Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
jesus, suffering of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Levison, The Greek Life of Adam and Eve (2023) 502; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
jesus christ, in luke-acts Levison, Filled with the Spirit (2009) 242
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 84, 86
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
jesus tradition Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
jew/jewish, conceptions of the spirit Levison, Filled with the Spirit (2009) 242
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 242
jewish pseudepigrapha Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
john, baptist Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 79
john, the baptist Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
john (writer of gospel and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
john the baptist Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168; Roukema, Jesus, Gnosis and Dogma (2010) 18; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
joseph (new testament) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
josephus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
judas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
judas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 25
kapferer, b. Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 197
kingdom Levison, The Greek Life of Adam and Eve (2023) 502
kingdom and kingship Levison, Filled with the Spirit (2009) 242
kingdom of heaven Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
knowledge, spiritgiven Levison, Filled with the Spirit (2009) 242
law, god's" '151.0_242.0@matthew Levison, Filled with the Spirit (2009) 242
leaders Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
literate/literacy Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 86
literature Levison, Filled with the Spirit (2009) 242
logos Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
love, jesus as beloved son Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79
mark, discipleship Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 104
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 84, 86
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 149
mark, literary greek in Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 149
mark, suffering Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 104
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 680; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
martyrdom Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
martyrs Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
mary, mother of jesus Roukema, Jesus, Gnosis and Dogma (2010) 25
mary Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
matthias Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
messiah Bickerman and Tropper, Studies in Jewish and Christian History (2007) 680; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
messianic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
migrations of abraham, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
migrations of abraham, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
migrations of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
mimesis (mimetic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
mission of seventy Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 573
moses Levison, The Greek Life of Adam and Eve (2023) 502
mount of olives Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
myth (mythology), of israels origins Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77
nag hammadi Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 84
national hero (romance) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 84, 86
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
norms, behavior Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
odyssey/odysseus, of christ Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
oracles Levison, Filled with the Spirit (2009) 242
origen, church father, temptations of christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
palestine Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 142
palladius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
paradox/paradoxical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 79, 86
parallels (between books) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
parody (parodic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
passion, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
paul Roukema, Jesus, Gnosis and Dogma (2010) 18
peoples/nations Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
pesher Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
peter, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Levison, Filled with the Spirit (2009) 242; Roukema, Jesus, Gnosis and Dogma (2010) 25
petitions of the lords prayer, sixth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
petitions of the lords prayer, we Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 183
petrine source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
pharaoh Levison, Filled with the Spirit (2009) 242; Levison, The Greek Life of Adam and Eve (2023) 502
pharisees, torah-sages, pharisaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
pharisees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
plot Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 80
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 573
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
predictions Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
prescience Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 164
prophecy (prophetic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 80
prophetic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
prophets, gods messengers Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
psyche Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
qumran Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 216
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
quotations in q Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
rabbis (sages) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
reader vs. participants Bickerman and Tropper, Studies in Jewish and Christian History (2007) 680
regions, paradise, of Levison, The Greek Life of Adam and Eve (2023) 502
revelation Bickerman and Tropper, Studies in Jewish and Christian History (2007) 680
reversal (reversed, the reverse) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79
rome/roman, empire/power/culture Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
sabbath Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
sacrifices Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
sadducees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
sanhedrin Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
sarah Levison, The Greek Life of Adam and Eve (2023) 502
satan, devil, belial, melkhiresha, evil one, angel of darkness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
satan Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168, 169; Levison, Filled with the Spirit (2009) 242; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146, 164; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
savior, christ Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
sayings source (q) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
second adam Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 275
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 680
septuagint Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 103
sermon on the mount Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
shamanism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 197
shenoute Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 168
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
sin, degrees of sin and of penance Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
sin, original, hence christ free from Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
solitude, god found in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
solitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 230
son of god, gods chosen, jesus divine sonship, jesus as son of god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
son of god Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 146
son of man Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 164
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28
soul, individual Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 126
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 242
spirit, characterizations as, fire Levison, Filled with the Spirit (2009) 242
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 242
spirit, connection with prophecy and preaching Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
spirit, effects of, faith Levison, Filled with the Spirit (2009) 242
spirit, effects of, virtue Levison, Filled with the Spirit (2009) 242
spirit, effects of, wisdom Levison, Filled with the Spirit (2009) 242
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 242
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 242
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 308
spirit, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 28, 96
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 122
stephen Levison, Filled with the Spirit (2009) 242
sufferings Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
synagogue Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
synoptic, gospels Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 231
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
talmud, babylonian Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
targums, prophetic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
targums Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
teacher of righteousness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 96
teeth Levison, The Greek Life of Adam and Eve (2023) 502
temple, destruction of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246