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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 10.1


Καὶ ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου, καὶ συνπορεύονται πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδασκεν αὐτούς.He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.


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

26 results
1. Hebrew Bible, Deuteronomy, 10.2 (9th cent. BCE - 3rd cent. BCE)

10.2. וְאֶכְתֹּב עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן׃ 10.2. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 10.2. And I will write on the tables the words that were on the first tables which thou didst break, and thou shalt put them in the ark.’"
2. Hebrew Bible, Exodus, 12.3 (9th cent. BCE - 3rd cent. BCE)

12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;"
3. Hebrew Bible, Genesis, 1.27, 2.24 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."
4. Hebrew Bible, Proverbs, 27.18 (9th cent. BCE - 3rd cent. BCE)

27.18. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃ 27.18. Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured."
5. Hebrew Bible, Isaiah, 59.21 (8th cent. BCE - 5th cent. BCE)

59.21. וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃ 59.21. And as for Me, this is My covet with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever."
6. Josephus Flavius, Jewish Antiquities, 12.233 (1st cent. CE - 1st cent. CE)

12.233. Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon.
7. Josephus Flavius, Jewish War, 1.118 (1st cent. CE - 1st cent. CE)

1.118. and besides this, upon Hyrcanus’s complaint to his mother, she compassionated his case, and put Aristobulus’s wife and sons under restraint in Antonia, which was a fortress that joined to the north part of the temple. It was, as I have already said, of old called the Citadel; but afterwards got the name of Antonia, when Antony was lord [of the East], just as the other cities, Sebaste and Agrippias, had their names changed, and these given them from Sebastus and Agrippa.
8. Mishnah, Shekalim, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace."
9. New Testament, 1 Corinthians, 7.10, 7.25, 7.39, 9.8, 9.21, 11.23, 14.1-14.2, 14.21, 14.34, 14.37 (1st cent. CE - 1st cent. CE)

7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 9.8. DoI speak these things according to the ways of men? Or doesn't the lawalso say the same thing? 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.21. In the law it is written,"By men of strange languages and by the lips of strangers I will speakto this people. Not even thus will they hear me, says the Lord. 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord.
10. New Testament, 2 Corinthians, 6.14 (1st cent. CE - 1st cent. CE)

11. New Testament, Acts, 6.1-6.6 (1st cent. CE - 2nd cent. CE)

6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them.
12. New Testament, Apocalypse, 5.6-5.7 (1st cent. CE - 1st cent. CE)

5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.7. Then he came, and he took it out of the right hand of him who sat on the throne.
13. New Testament, Philemon, 10 (1st cent. CE - 1st cent. CE)

14. New Testament, Galatians, 5.14, 6.2 (1st cent. CE - 1st cent. CE)

5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 6.2. Bear one another'sburdens, and so fulfill the law of Christ.
15. New Testament, Romans, 7.2-7.3, 7.7, 7.12, 13.8-13.10, 16.13 (1st cent. CE - 1st cent. CE)

7.2. For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. 7.3. So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine.
16. New Testament, John, 1.29, 6.42, 6.63, 7.12, 13.8, 13.34, 14.10, 15.12, 17.8, 18.28, 19.31 (1st cent. CE - 1st cent. CE)

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! 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 15.12. This is my commandment, that you love one another, even as I have loved you. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 18.28. They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away.
17. New Testament, Luke, 1.1-1.4, 4.22, 5.27, 6.6-6.11, 7.16, 7.27-7.28, 9.43, 9.46-9.48, 13.10-13.17, 15.20, 16.18, 17.15, 18.9-18.17, 18.29, 18.43, 22.7-22.13 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.27. 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. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.15. They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 22.7. The day of unleavened bread came, on which the Passover must be sacrificed. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 22.9. They said to him, "Where do you want us to prepare? 22.10. He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters. 22.11. Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' 22.12. He will show you a large, furnished upper room. Make preparations there. 22.13. They went, found things as he had told them, and they prepared the Passover.
18. New Testament, Mark, 1.2-1.3, 1.5, 1.7, 1.14-1.16, 1.19-1.20, 1.24, 1.30, 1.33-1.34, 1.41, 1.43, 1.45, 2.2, 2.4-2.5, 2.12-2.14, 2.25, 3.1-3.9, 3.13-3.35, 4.1, 4.3, 4.5, 4.26, 4.36, 5.6, 5.19, 5.21, 5.24, 5.27, 5.30-5.31, 5.34, 5.42-5.43, 6.3, 6.6-6.11, 6.14, 6.17, 6.25, 6.31, 6.34, 6.39, 6.55, 7.1-7.24, 7.29, 7.33, 7.36-7.37, 8.1-8.10, 8.15, 8.26-8.27, 8.30, 8.32, 8.34, 9.9, 9.11, 9.14-9.15, 9.17, 9.21-9.22, 9.25, 9.30, 9.33-9.38, 9.42, 10.2-10.40, 10.46, 10.49-10.52, 11.1, 11.5, 11.12-11.15, 11.18-11.22, 11.31, 12.1, 12.7, 12.12-12.34, 12.37, 13.11, 14.2, 14.12-14.16, 14.18-14.21, 14.26-14.31, 14.36, 14.39, 14.47, 14.60, 15.2-15.15, 15.21-15.40 (1st cent. CE - 1st cent. CE)

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!' 1.5. 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. 1.7. 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. 1.14. 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. 1.19. 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. 1.24. 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! 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 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. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.43. He strictly warned him, and immediately sent him out 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. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 3.8. from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 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: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 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. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.1. 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. 4.3. Listen! Behold, the farmer went out to sow 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. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 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. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.3. 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. 6.6. 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. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.39. He commanded them that everyone should sit down in groups on the green grass. 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. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 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. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear! 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak! 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place? 8.5. He asked them, "How many loaves do you have?"They said, "Seven. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 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? 8.30. He charged them that they should tell no one about him. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 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. 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. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 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. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 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. 9.25. 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! 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all. 9.36. He took a little child, and set him in the midst of them. Taking him in his arms, he said to them 9.37. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me. 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. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 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. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 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. 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 11.19. When evening came, he went out of the city. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 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. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 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. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 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. 14.18. As they sat and were eating, Jesus said, "Most assuredly I tell you, one of you will betray me -- he who eats with me. 14.19. They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I? 14.20. He answered them, "It is one of the twelve, he who dips with me in the dish. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 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. 14.29. But Peter said to him, "Although all will be offended, yet I will not. 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. 14.31. But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing. 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. 14.39. Again he went away, and prayed, saying the same words. 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. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 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. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 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;
19. New Testament, Matthew, 5.31-5.32, 9.9, 9.26, 11.10-11.11, 12.9-12.14, 13.55, 15.31, 18.1-18.5, 19.1-19.15, 19.29, 26.17-26.19, 27.63 (1st cent. CE - 1st cent. CE)

5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 9.26. The report of this went out into all that land. 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. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives me 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 19.2. Great multitudes followed him, and he healed them there. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.10. His disciples said to him, "If this is the case of the man with his wife, it is not expedient to marry. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.15. He laid his hands on them, and departed from there. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 26.17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover? 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."' 26.19. The disciples did as Jesus commanded them, and they prepared the Passover. 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'
20. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

54a. בטשה ביה אמרה ליה לא כך כתוב (שמואל ב כג, ה) ערוכה בכל ושמורה אם ערוכה ברמ"ח אברים שלך משתמרת ואם לאו אינה משתמרת תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר ג' שנים שכח תלמודו,תנא תלמיד אחד היה לו לרבי אליעזר שנתחייב בשריפה למקום אמרו הניחו לו אדם גדול שמש,א"ל שמואל לרב יהודה שיננא פתח פומיך קרי פתח פומיך תני כי היכי דתתקיים ביך ותוריך חיי שנאמר (משלי ד, כב) כי חיים הם למצאיהם ולכל בשרו מרפא אל תקרי למצאיהם אלא למוציאיהם בפה,א"ל שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי,א"ל רב לרב המנונא בני אם יש לך היטב לך שאין בשאול תענוג ואין למות התמהמה ואם תאמר אניח לבני חוק בשאול מי יגיד לך בני האדם דומים לעשבי השדה הללו נוצצין והללו נובלין,א"ר יהושע בן לוי המהלך בדרך ואין עמו לוייה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם,חש בראשו יעסוק בתורה שנאמר כי לוית חן הם לראשך חש בגרונו יעסוק בתורה שנאמר וענקים לגרגרותיך חש במעיו יעסוק בתורה שנאמר רפאות תהי לשרך חש בעצמותיו יעסוק בתורה שנאמר ושקוי לעצמותיך חש בכל גופו יעסוק בתורה שנאמר ולכל בשרו מרפא,אמר רב יהודה בר' חייא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן סם לחבירו לזה יפה ולזה קשה אבל הקב"ה אינו כן נתן תורה לישראל סם חיים לכל גופו שנאמר ולכל בשרו מרפא,א"ר אמי מ"ד (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך אימתי ד"ת נעי' בזמן שתשמרם בבטנך ואימתי תשמרם בבטנך בזמן שיכונו יחדיו על שפתיך,ר' זירא אמר מהכא (משלי טו, כג) שמחה לאיש במענה פיו ודבר בעתו מה טוב אימתי שמחה לאיש בזמן שמענה בפיו ל"א אימתי שמחה לאיש במענה פיו בזמן שדבר בעתו מה טוב,ר' יצחק אמר מהכא (דברים ל, יד) כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו אימתי קרוב אליך בזמן שבפיך ובלבבך לעשותו,רבא אמר מהכא (תהלים כא, ג) תאות לבו נתתה לו וארשת שפתיו בל מנעת סלה אימתי תאות לבו נתתה לו בזמן שארשת שפתיו בל מנעת סלה,רבא רמי כתיב תאות לבו נתתה לו וכתיב וארשת שפתיו בל מנעת סלה זכה תאות לבו נתתה לו לא זכה וארשת שפתיו בל מנעת סלה,תנא דבי ר"א בן יעקב כל מקום שנאמר נצח סלה ועד אין לו הפסק עולמית נצח דכתיב (ישעיהו נז, טז) כי לא לעולם אריב ולא לנצח אקצוף,סלה דכתיב (תהלים מח, ט) כאשר שמענו כן ראינו בעיר ה' צבאות בעיר אלהינו אלהים יכוננה עד עולם סלה ועד דכתיב (שמות טו, יח) ה' ימלוך לעולם ועד:,(סימן ענקים לחייו לוחות חרות): א"ר (אליעזר) מאי דכתיב (משלי א, ט) וענקים לגרגרותיך אם משים אדם עצמו כענק זה שרף על הצואר ונראה ואינו נראה תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,ואמר ר"א מאי דכתיב (שיר השירים ה, יג) לחיו כערוגת הבשם אם משים אדם עצמו כערוגה זו שהכל דשין בה וכבושם זה שהכל מתבשמין בה תלמודו מתקיים ואם לאו אין תלמודו מתקיים,וא"ר מ"ד (שמות לא, יח) לוחות אבן אם אדם משים עצמו את לחייו כאבן זו שאינה נמחית תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,וא"ר (אליעזר) מאי דכתיב (שמות לב, טז) חרות על הלוחות אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל,רב אחא בר יעקב אמר אין כל אומה ולשון שולטת בהן שנאמר חרות אל תיקרי חרות אלא חירות,אמר רב מתנה מאי דכתיב (במדבר כא, יח) וממדבר מתנה אם משים אדם עצמו כמדבר זה שהכל דשין בו תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,רבא בריה דרב יוסף בר חמא הוה ליה מלתא לרב יוסף בהדיה כי מטא מעלי יומא דכיפורי אמר איזיל ואפייסיה אזל אשכחיה לשמעיה דקא מזיג ליה כסא אמר ליה הב לי ואימזגיה אנא יהב ליה מזגיה כדטעמיה אמר דמי האי מזיגא למזיגא דרבא בריה דרב יוסף בר חמא א"ל אנא הוא,א"ל לא תתיב אכרעיך עד דמפרשת לי הני קראי מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות ומבמות הגיא,א"ל אם אדם משים עצמו כמדבר זה שהכל דשין בו תורה ניתנה לו במתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות,ואם מגיס לבו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ואם חוזר בו הקב"ה מגביהו שנאמר (ישעיהו מ, ד) כל גיא ינשא,אמר רב הונא מ"ד (תהלים סח, יא) חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו ואם עושה כן הקדוש ברוך הוא עושה לו סעודה בעצמו שנאמר תכין בטובתך לעני אלהים,א"ר חייא בר אבא א"ר יוחנן מאי דכתיב (משלי כז, יח) נוצר תאנה יאכל פריה למה נמשלו דברי תורה כתאנה מה תאנה זו 54a. bShe kicked himand bsaid to him: Isn’t it written as follows: “Ordered in all things and secure”(ii Samuel 23:5), which indicates that bifthe Torah bis ordered in your 248 limbs,i.e., if you exert your entire body in studying it, bit will be secure, and if not, it will not be secure.The Gemara relates that bit wassimilarly btaughtin a ibaraita /i: bRabbi Eliezer had a student who would study quietly,and bafter three years he forgot his studies. /b,Incidental to the story cited above involving a student of Rabbi Eliezer, the Gemara cites the following episode: bIt was taughtin a ibaraita /i: bRabbi Eliezer had a student who was liable forthe punishment of death by bburning,for his sins bagainst God,but the Rabbis bsaid: Let himalone and do not punish him as he deserves, because bhe served a great person. /b,The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. bShmuel said to Rav Yehuda: Keen scholar [ ishina /i], open your mouth and readfrom the Torah, bopen your mouth and studythe Talmud, bin order thatyour studies bshould endure in you andthat byou should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh”(Proverbs 4:22). bDo not read: “To those who find them [ ilemotzeihem /i],” butrather b“to those who express them [ ilemotzi’eihem /i],” withtheir bmouth. /b,The Gemara cites additional instructions issued by Shmuel: bShmuel said to Rav Yehuda,his beloved student: bKeen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast,whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future.,Similarly, bRav said to Rav Hamnuna: My son, if you havemoney, bdo well for yourself.There is no point waiting, bas there is no pleasure in the netherworld, and death does not tarry. And if you say: I willsave up in order to bleave for my children, who told you the law of the netherworld,i.e., how do you know which of you will die first ( iArukh /i)? bPeople are similar to grass of the field,in that bthese blossom,i.e., grow, and their actions are blessed, band these witherand die.,Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. bRabbi Yehoshua ben Levi said: One who is walking along the way without a companionand is afraid bshould engage in Torahstudy, bas it is statedwith regard to the words of Torah: b“For they shall be a graceful wreath [ ilivyat ḥen /i]for your head, and chains about your neck” (Proverbs 1:9). The word ilivyatis understood here as a reference to ilevaya /i, accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling., bOne who feelspain bin his head should engage in Torahstudy, bas it is stated: “For they shall be a graceful wreath for your head.” One who feelspain bin his throat should engage in Torahstudy, bas it is stated: “And chains about your neck.” One who feelspain bin his intestines should engage in Torahstudy, bas it is stated: “It shall be health to your navel”(Proverbs 3:8). bOne who feelspain bin his bones should engage in Torahstudy, bas it is stated: “And marrow to your bones”(Proverbs 3:8). bOne who feelspain bin his entire body should engage in Torahstudy, bas it is stated: “And health to all their flesh”(Proverbs 4:22)., bRav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person gives a drug to his fellow, it is good for thispart of his body band it is harmful to thatother part of his body. bButthe attribute of bthe Holy One, Blessed be He, is not so; He gave the Torah to the Jewish people,and bit is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.” /b,The Gemara continues with praise for Torah study and knowledge. bRav Ami said: What isthe meaning of bthat which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips”(Proverbs 22:18)? bWhen are words of Torah pleasant? When you keep them within youand know them. bAnd when will you keep them within you? When they will be attached together to your lips,i.e., when you articulate them audibly and expound them., bRabbi Zeira saidthat this idea is derived bfrom here: “A man has joy in the answer of his mouth; and a word in due season, how good it is”(Proverbs 15:23). bWhen does a man have joy? When an answerrelated to Torah study bis in his mouth. Another version: When does a man have joy in the answer of his mouth? Whenhe experiences the fulfillment of: bA word in due season, how good it is,i.e., when he knows when and how to address each issue., bRabbi Yitzḥak saidthat this idea is derived bfrom here: “But the matter is very near to you, in your mouth and in your heart, that you may do it”(Deuteronomy 30:14). bWhenis it bvery near to you? When it is in your mouth and in your heart, that you may do it,i.e., when you articulate your Torah study., bRava saidthat this idea is actually derived bfrom here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah”(Psalms 21:3). bWhen have You given him his heart’s desire? When You have not withheld the request of his lips, Selah,i.e., when he converses in words of Torah., bRava raised aninternal bcontradictionin that very verse: In the beginning of the verse bit is written: “You have given him his heart’s desire,”implying that it is enough for one to request in his heart, whereas in the end of the verse bit is written: “And You have not withheld the request of his lips, Selah,”indicating that one must express his prayers verbally. Rava himself resolved the contradiction: If one bis fortunate, “You have given him his heart’s desire,”even if he does not give verbal expression to his wants. But if he bis not fortunate,at least b“You have not withheld the request of his lips, Selah.” /b,With regard to the end of this verse, a Sage bof the school of Rabbi Eliezer ben Ya’akov taughtthe following ibaraita /i: bWherever it states inetzaḥ/b, bSelah,or iva’ed/b, the matter bwill never cease. iNetzaḥ /i, as it is written: “For I will not contend forever; neither will I be eternally [ ilanetzaḥ /i] angry”(Isaiah 57:16), which demonstrates that inetzaḥbears a similar meaning to forever., bSelah, as it is written: “As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; may God establish it forever, Selah”(Psalms 48:9), which demonstrates that Selah means forever. iVa’ed /i, as it is written: “The Lord shall reign forever and ever [ iva’ed /i]”(Exodus 15:18).,In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a bmnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What isthe meaning of bthat which is written: “And chains about your neck”(Proverbs 1:9)? bIf a person makes himself like a chain that hangs loosely on the neck,i.e., if a scholar is not pushy and disruptive to others, bandhe is also bseen but not seen,i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, bhisTorah bstudy will endure. But if not,if he acts in a rude and arrogant manner, bhisTorah bstudy will not endure. /b, bAnd Rabbi Eliezeralso bsaid: What isthe meaning of bthat which is written: “His cheeks are like a bed of spices”(Song of Songs 5:13)? bIf a person makes himselfhumble blike thisgarden bbed upon which everyone treads, and like this spice with which everyone perfumes himself,i.e., which benefits not only the one who wears it, bhisTorah bstudy will endure. But if not, hisTorah bstudy will not endure. /b, bAnd Rabbi Eliezerfurther bsaid: What isthe meaning of bthat which is written: “Tablets [ iluḥot /i] of stone”(Exodus 31:18)? bIf a person makes his cheeks [ ileḥayav /i] like this stone that does not wear away, hisTorah bstudy will endure. But if not,i.e., if he is not diligent in his studies, bhisTorah bstudy will not endure. /b, bAnd,lastly, bRabbi Eliezer said: What isthe meaning of bthat which is written:“And the tablets were the work of God, and the writing was the writing of God, bengraved upon the tablets”(Exodus 32:16)? This teaches that bhad the first tablets,the subject of this verse, bnot been broken, the Torah would never have been forgotten from the Jewish people,as the Torah would have been engraved upon their hearts., bRav Aḥa bar Ya’akov said:Had the tablets not been broken, bno nation or tongue wouldever bhave ruled over them, as it is stated: “Engraved /b”; bdo not readit bengraved[iḥarut]butrather bfreedom [ iḥeirut /i]. /b,Similarly, bRav Mattana said: What isthe meaning of bthat which is written:“The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. bAnd from the wilderness they went to Mattanah”(Numbers 21:18)? bIf a person makes himselfhumble blike this wilderness,which is open to all and bupon which everyone treads, hisTorah bstudy will endureand be given to him as a gift [ imattana /i]. bAnd if not, hisTorah bstudy will not endure. /b,The Gemara relates that bRav Yosef had a grievance against Rava, son of Rav Yosef bar Ḥama,who is usually referred to in the Gemara simply as Rava, and as a result of the grievance the two would never meet. bWhen the eve of Yom Kippur arrived,Rava bsaid: I will go and appease him. He went and foundRav Yosef’s battendant mixing him a cupof wine. bHe said tothe attendant: bGiveit bto me, and I will mixit. bHe gave it toRava, and Rava bmixed it.Rav Yosef was blind and could not see his visitor, but bwhen he tastedthe wine bhe said: This mixture is similar to the mixtureof bRava, son of Rav Yosef bar Ḥama,who would add extra water to the wine. Rava bsaid to him: It is I. /b,Rav Yosef bsaid to him: Do not sit on your knees until you have explained these verses to me: What isthe meaning of bthat which is written: “And from the wilderness to Mattanah; and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valleyin the field of Moab, to the top of Pisgah, which looks out toward the desert” (Numbers 21:19–20)?,Rava bsaid to him: If a person makes himselfhumble blike this wilderness,which is open to all and bupon which everyone treads, the Torah will be given to him as a gift [ imattana /i]. And once it is given to him as a gift, he inherits it [ ineḥalo /i]and bGod [ iEl /i]makes it His inheritance, bas it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,”which means heights., bAnd if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises himback bup, as it is stated: “Every valley shall be exalted”(Isaiah 40:4)., bRav Huna said: What isthe meaning of bthat which is written: “Your flock found a dwelling in it; You, O God, prepare of Your goodness for the poor”(Psalms 68:11)? bIf a person makes himself like an animal that tramplesits prey band eatsit immediately, without being particular about its food, i.e., if a scholar immediately reviews what he has heard from his teacher; band some say,like an animal bthat soils and eats,i.e., if a scholar is not particular about maintaining his honor during his Torah study, just as an animal is not particular about the quality of its food, bhisTorah bstudy will endure. And if not, hisTorah bstudy will not endure. And if he does so, the Holy One, Blessed be He, will Himself prepare him a feast, as it is stated: “You, O God, prepare of Your goodness for the poor,”indicating that God in His goodness will Himself prepare a feast for that pauper., bRabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: What isthe meaning of bthat which is written: “He who guards the fig tree shall eat its fruit”(Proverbs 27:18)? bWhy were matters of Torah compared to a fig tree? Just as this fig tree, /b
21. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

59b. והרי מילה שנאמרה לבני נח דכתיב (בראשית יז, ט) ואתה את בריתי תשמור ונשנית בסיני (ויקרא יב, ג) וביום השמיני ימול לישראל נאמרה ולא לבני נח,ההוא למישרי שבת הוא דאתא ביום ואפילו בשבת,והרי פריה ורביה שנאמרה לבני נח דכתיב (בראשית ט, ז) ואתם פרו ורבו ונשנית בסיני (דברים ה, כו) לך אמור להם שובו לכם לאהליכם לישראל נאמרה ולא לבני נח,ההוא לכל דבר שבמנין צריך מנין אחר להתירו הוא דאתא,אי הכי כל חדא וחדא נמי נימא משום מילתא איתני,הכי קאמר אזהרה מיהדר ומיתנא בה למה לי,ואין לנו אלא גיד הנשה בלבד ואליבא דר' יהודה הני נמי לא איתני,הני איתני לשום מילתא בעלמא הא לא איתני כלל,אי בעית אימא מילה מעיקר' לאברהם הוא דקא מזהר ליה רחמנא ואתה את בריתי תשמור אתה וזרעך אחריך לדורותם אתה וזרעך אין איניש אחרינא לא,אלא מעתה בני ישמעאל לחייבו (בראשית כא, יב) כי ביצחק יקרא לך זרע,בני עשו לחייבו ביצחק ולא כל יצחק,מתקיף לה רב אושעיא אלא מעתה בני קטורה לא לחייבו האמר ר' יוסי בר אבין ואיתימא ר' יוסי בר חנינא (בראשית יז, יד) את בריתי הפר לרבות בני קטורה,אמר רב יהודה אמר רב אדם הראשון לא הותר לו בשר לאכילה דכתיב (בראשית א, כט) לכם יהיה לאכלה ולכל חית הארץ ולא חית הארץ לכם,וכשבאו בני נח התיר להם שנאמר (בראשית ט, ג) כירק עשב נתתי לכם את כל יכול לא יהא אבר מן החי נוהג בו ת"ל (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו יכול אף לשרצים ת"ל אך,ומאי תלמודא א"ר הונא דמו מי שדמו חלוק מבשרו יצאו שרצים שאין דמם חלוק מבשרם,מיתיבי (בראשית א, כו) ורדו בדגת הים מאי לאו לאכילה לא למלאכה,ודגים בני מלאכה נינהו אין כדרחבה דבעי רחבה הנהיג בעיזא ושיבוטא מאי,ת"ש (בראשית א, כו) ובעוף השמים מאי לאו לאכילה לא למלאכה,ועופות בני מלאכה נינהו אין כדבעי רבה בר רב הונא דש באווזין ותרנגולין לר' יוסי ברבי יהודה מאי,תא שמע (בראשית א, כח) ובכל חיה הרומשת על הארץ ההוא לאתויי נחש הוא דאתא,דתניא ר"ש בן מנסיא אומר חבל על שמש גדול שאבד מן העולם שאלמלא (לא) נתקלל נחש כל אחד ואחד מישראל היו מזדמנין לו שני נחשים טובים אחד משגרו לצפון ואחד משגרו לדרום להביא לו סנדלבונים טובים ואבנים טובות ומרגליות ולא עוד אלא שמפשילין רצועה תחת זנבו ומוציא בה עפר לגנתו ולחורבתו,מיתיבי היה ר' יהודה בן תימא אומר אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר ומסננין לו יין הציץ בו נחש וראה בכבודו ונתקנא בו התם בבשר היורד מן השמים,מי איכא בשר היורד מן השמים אין כי הא דר"ש בן חלפתא הוה קאזיל באורחא פגעו בו הנך אריותא דהוו קא נהמי לאפיה אמר (תהלים קד, כא) הכפירים שואגים לטרף נחיתו ליה תרתי אטמתא חדא אכלוה וחדא שבקוה אייתיה ואתא לבי מדרשא בעי עלה דבר טמא הוא זה או דבר טהור א"ל אין דבר טמא יורד מן השמים,בעי מיניה ר' זירא מר' אבהו ירדה לו דמות חמור מהו א"ל יארוד נאלא הא אמרי ליה אין דבר טמא יורד מן השמים:,ר"ש אומר אף על הכישוף: מ"ט דר"ש דכתיב 59b. The Gemara asks: bBut isn’t therethe mitzva of bcircumcision, which was stated with regard to descendants of Noah,i.e., Abraham and his descendants, who had the status of descendants of Noah at that time? bAs it is writtenthat God said to Abraham with regard to the mitzva of circumcision: b“And as for you, you shall keep My covet,you and your offspring after you, throughout their generations” (Genesis 17:9). bAnd it was repeated at Sinaifor the Jewish people: b“And on the eighth daythe flesh of his foreskin bshall be circumcised”(Leviticus 12:3), and nevertheless bit was stated for the Jewish peoplealone band not for the descendants of Noah. /b,The Gemara answers: bThatverse stated at Sinai is not necessary for the mitzva itself, but rather bit comes to permitcircumcision on bShabbat.It is derived from the phrase b“on theeighth bday”that circumcision must always be performed on the eight day, bandthis is the ihalakha bevenif it falls bon Shabbat.Therefore the mitzva is not considered to have been repeated at Mount Sinai.,The Gemara asks: bBut isn’t therethe mitzva of bprocreation, which was stated with regard to the descendants of Noah? As it is written: “And you, be fruitful and multiply,swarm in the land and multiply in it” (Genesis 9:7). bAnd it was repeated at Sinai,in the verse: b“Go say to them: Return to your tents”(Deuteronomy 5:26), when the Jewish men were commanded to resume conjugal relations with their wives after having been commanded to separate from them in preparation for the giving of the Torah. Nevertheless, the mitzva of procreation bwas stated for the Jewish people and not for the descendants of Noah. /b,The Gemara answers: bThatverse stated at Sinai is not necessary for the mitzva itself, but rather bit comes toteach another ihalakha /i: bThat any matter thatwas prohibited bbyan official bvoteof the Sanhedrin brequires another vote to permit it.Even if a rabbinic prohibition is no longer relevant, it is not automatically canceled, but rather a special ruling is required to cancel it. This is derived from the fact that it was necessary for God to issue a declaration (Deuteronomy 5:26) specifically canceling the prohibition that had been issued before the giving of the Torah.,The Gemara asks: bIf so, let us saywith regard to beach and every oneof the seven Noahide mitzvot that bit was repeated because ofan additional bmatterthe Torah teaches, and the descendants of Noah are exempt from them all.,The Gemara answers that bthisis what Rabbi Yosei, son of Rabbi Ḥanina, bis saying:After stating ba prohibitionwith regard to the descendants of Noah, bwhy do Ineed the Torah to bthen repeatthe prohibition itself for the Jewish people? If the only purpose is to teach an additional ihalakha /i, it is unnecessary to repeat it in the form of a prohibition, e.g., “You shall not murder…you shall not commit adultery” (Exodus 20:13). Therefore, it is derived from the fact that the entire prohibition is repeated, and not just the new details, that it applies both to Jews and to descendants of Noah.,It is stated in the ibaraita /i: bAnd we have onlythe prohibition against eating bthe sciatic nerveto which this classification applies, bandthis is baccording tothe opinion bof Rabbi Yehuda.The Gemara asks: But btheseaforementioned mitzvot balso,procreation and circumcision, bwere not repeatedat Sinai in order to teach that they apply to the descendants of Noah as well as to the Jewish people, but rather were mentioned for other purposes, and therefore, they apply only to the Jewish people, similar to the prohibition against eating the sciatic nerve.,The Gemara answers: bThesemitzvot bwere repeated for the sake ofteaching bsomeother bmatter.By contrast, bthisprohibition of eating the sciatic nerve bwas not repeated at all;it is mentioned only in Genesis. Therefore, circumcision and procreation are not included in the category of mitzvot that were given to the descendants of Noah and were not repeated at Sinai., bIf you wish, saythat there is another explanation for the fact that the mitzva of bcircumcisiondoes not apply to the descendants of Noah despite the fact that it was repeated for the Jewish people: bFrom the outset, it was Abraham,and not all the descendants of Noah, bthat the Merciful One commanded toperform this mitzva; as He said to him: b“And as for you, you shall keep My covet, you and your offspring after you, throughout their generations”(Genesis 17:9). The Gemara infers: b“You and your offspring,” yes; another person, no. /b,The Gemara challenges: bIf that is so, the descendants of Ishmael shouldalso bbe obligatedto observe circumcision, as they are also the offspring of Abraham. The Gemara explains: The verse states: b“For through Isaac, offspring shall be called yours”(Genesis 21:12), which means that Ishmael’s descendants are not called the offspring of Abraham.,The Gemara challenges: Granted, Ishmael’s descendants are not considered the offspring of Abraham, but at least bthe descendants of Esau,Isaac’s son, bshould be obligatedto observe circumcision. The Gemara explains: Since the term: b“Through Isaac [ ibeYitzḥak /i],”also means: of Isaac, it is derived that the mitzva applies to only some of Isaac’s offspring, bbut not allthe descendants of bIsaac.This serves to exclude the descendants of Esau., bRav Oshaya objects to this: If that is so, the descendants of Keturah,Abraham’s second wife, bshould not be obligatedto observe circumcision. The Gemara answers: bRabbi Yosei bar Avin says, and some saythat it is bRabbi Yosei bar Ḥaninawho says that the verse: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14) is stated bto include the descendants of Keturahin the obligation to observe circumcision.,§ bRav Yehuda saysthat bRav says: Meat was not permitted to Adam, the firstman, bfor consumption, as it is written:“And God said: Behold, I have given you every herb that brings forth seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree that gives forth seed; bfor you it shall be for food, and for every animal of the earth,and for every fowl of the air, and for everything that creeps upon the earth, in which there is a living soul, every green herb for food. And it was so” (Genesis 1:29–30). It is derived God told Adam: Eating vegetation is permitted to people and animals, bbuteating bthe animals of the earth is notpermitted bto you. /b, bBut when the children of Noah came,God bpermitted themto eat meat; bas it is stated:“Every moving thing that lives shall be for food for you; bas the green herb I have given you all”(Genesis 9:3). One bmighthave thought that accordingly, even the prohibition against eating ba limb from a livinganimal bdoes not apply tothe descendants of Noah; therefore bthe verse states: “Only flesh with its life, which is its blood, you shall not eat”(Genesis 9:4). One bmighthave thought that the prohibition against eating a limb from a living animal applies beven to creeping animals;therefore bthe verse states “only,”a term used for exclusion, indicating that creeping animals are not included.,The Gemara asks: bAnd what is the derivation?What is the proof that it is creeping animals that are excluded from this prohibition and not another type of animal? bRav Huna says:The term b“its blood”indicates that the prohibition pertains to animals bwhose blood ishalakhically considered bseparate from their flesh.This bexcludes creeping animals, whose blood is notconsidered bseparate from their flesh. /b,The Gemara braises an objectionto the assertion that eating meat was prohibited to Adam, from the verse: b“And have dominion over the fish of the sea,and over the fowl of the air, and over every living thing that creeps upon the land” (Genesis 1:28). bWhat, is it notstated bwith regard to consumption,i.e., doesn’t this verse mean that people may eat the meat of animals? The Gemara answers: bNo,the verse is referring btousing animals for blabor. /b,The Gemara asks: bBut are fish capable ofperforming blabor?The Gemara answers: bYes,they are capable, bin accordance withthe statement bof Raḥava; as Raḥava askedthe following question: If one bdrovea wagon to which ba goat and a ishibbuta /ifish were harnessed together, bwhatis the ihalakha /i? Has he violated the prohibition of diverse kinds, in the same way that one does when plowing with an ox and a donkey together? In any event, Raḥava’s question indicates that there is a way, albeit far-fetched, for a fish to perform labor., bComeand bheara proof that it was permitted for Adam to eat meat, from the phrase in the aforementioned verse: “And have dominion… band over the fowl of the air.” What, is it notstated with regard bto consumption?The Gemara answers: bNo,it is referring bto labor. /b,The Gemara asks: bBut are birds capable ofperforming blabor?The Gemara answers: bYes,they are capable, bas Rabba bar Rav Huna raises a dilemma:If one bthreshed with geese and chickens, whatis the ihalakha baccording tothe opinion of bRabbi Yosei, son of Rabbi Yehuda?Rabbi Yosei, son of Rabbi Yehuda, derives from the verse: “You shall not muzzle an ox when it treads” (Deuteronomy 25:4), that a laborer in a field is entitled to eat from the produce during his work only if his work involves both his hands and his feet, like an ox, which treads with its forelegs as well as its hind legs. Rabba bar Rav Huna raises a dilemma as to whether the prohibition against muzzling an animal while it is being used for labor in the field applies to geese and chickens, which have only two feet. In any event, it is indicated in that dilemma that birds can perform labor., bComeand bheara proof from the phrase: “And have dominion… band over every living thing that creeps upon the land.”Creeping animals certainly cannot be used for labor. Apparently, the verse is referring to eating them. The Gemara answers: bThatphrase bcomes to includethe bsnake,which was capable of performing labor when it was created., bAs it is taughtin a ibaraitathat bRabbi Shimon ben Menasya says: Woe over a great attendant that has been lost to the world; as had the snake not been cursedthat it should go on its belly, bthere would have been two fine snakes at the disposal of each and every one of the Jewish people. One he would send to the north, andthe other bone he would send to the south, to bring him precious isandalbonim /i,a type of precious stone, bandother bprecious stones and pearls. Moreover,he would battach a strap underhis snake’s btaillike a harness to an animal, band use it to take dirt out to his garden and torebuild bhis ruin,as he does with other animals. This demonstrates that the snake was capable of performing labor.,The Gemara braises an objectionfrom a ibaraitato the assertion that eating meat was prohibited to Adam: bRabbi Yehuda ben Teima would say: Adam, the firstman, bwould dine in the Garden of Eden, and the ministering angels would roast meat for him and strain wine for him. The snake glanced at him and saw his glory, and was jealous of him,and for that reason the snake incited him to sin and caused his banishment from the Garden. According to this, evidently Adam would eat meat. The Gemara answers: bTherethe reference is bto meat that descended from heaven,which was created by a miracle and was not the meat of animals at all.,The Gemara asks: bIs theresuch a thing as bmeat that descends from heaven?The Gemara answers: bYes, it is like thisincident: bAs Rabbi Shimon ben Ḥalafta was walking along the way, he encountered those lions that were roaring at him,intending to eat him. bHe said: “The young lions roar after their prey,and seek their food from God” (Psalms 104:21), and they deserve to receive food. bTwo thighsof an animal bdescendedfrom heaven bfor him.The lions bate oneof these thighs, band they leftthe other bone. He took it and entered the study hall,and binquired about it: Is thisthigh ba kosher item or a non-kosher item?The Sages bsaid to him:Certainly it is kosher, as ba non-kosher item does not descend from heaven. /b,In connection to that story, it is related that bRabbi Zeira asked Rabbi Abbahu:If bthe likeness of a donkey had descended for him, whatwould the ihalakhahave been? Would it have been permitted? Rabbi Abbahu bsaid to him: Foolish bird [ iyarud nala /i].The Sages already bsaid to himthat ba non-kosher item does not descend from heaven;therefore, it must be kosher.,§ In the ibaraitathat lists the Noahide mitzvot (56a), it is stated that bRabbi Shimon saysthat the descendants of Noah were balsocommanded bconcerningthe prohibition against engaging in bsorcery.The Gemara asks: bWhat is the reasoningbehind the opinion bof Rabbi Shimon?The Gemara answers: bAs it is written: /b
22. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

25a. משום כיסופא הוה לה הך שיבבתא בישתא אמרה מכדי ידענא דלית להו ולא מידי מאי כולי האי אזלא וטרפא אבבא איכספא ועיילא לאינדרונא,איתעביד לה ניסא דחזיא לתנורא מלא לחמא ואגנא מלא לישא אמרה לה פלניתא פלניתא אייתי מסא דקא חריך לחמיך אמרה לה אף אנא להכי עיילי תנא אף היא להביא מרדה נכנסה מפני שמלומדת בנסים,אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא דדהבא (חזאי) בחלמא עתידי צדיקי דאכלי אפתורא דדהבא דאית ליה תלת כרעי (ואת) אוכלת אפתורא דתרי כרעי,(אמרה ליה) ניחא לך דמיכל אכלי כולי עלמא אפתורא דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב יהבי מישקל לא שקלי,חד בי שמשי חזייה לברתיה דהוות עציבא אמר לה בתי למאי עציבת אמרה ליה כלי של חומץ נתחלף לי בכלי של שמן והדלקתי ממנו אור לשבת אמר לה בתי מאי איכפת לך מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה,ר' חנינא בן דוסא הוו ליה הנך עיזי אמרו ליה קא מפסדן אמר אי קא מפסדן ניכלינהו דובי ואי לא כל חדא וחדא תיתי לאורתא דובא בקרנייהו לאורתא אייתי כל חדא וחדא דובא בקרנייהו,הוה ליה ההיא שיבבתא דקא בניא ביתא ולא מטו כשורי אתיא לקמיה אמרה ליה בניתי ביתי ולא קמטו כשוראי אמר לה מה שמך אמרה ליה איכו אמר איכו נימטו כשוריך,תנא הגיעו עד שיצאו אמה לכאן ואמה לכאן ויש אומרין סניפין עשאום תניא פלימו אומר אני ראיתי אותו הבית והיו קורותיו יוצאות אמה לכאן ואמה לכאן ואמרו לי בית זה שקירה ר' חנינא בן דוסא בתפלתו,ור' חנינא בן דוסא מהיכן הוו ליה עזים והא עני הוי ועוד אמרו חכמים אין מגדלין בהמה דקה בא"י אמר רב פנחס מעשה ועבר אדם אחד על פתח ביתו והניח שם תרנגולין ומצאתן אשתו של ר' חנינא בן דוסא,ואמר לה אל תאכלי מביציהן והרבו ביצים ותרנגולין והיו מצערין אותם ומכרן וקנה בדמיהן עזים פעם אחת עבר אותו אדם שאבדו ממנו התרנגולין ואמר לחבירו בכאן הנחתי התרנגולין שלי שמע ר' חנינא אמר לו יש לך בהן סימן אמר לו הן נתן לו סימן ונטל את העזין והן הן עיזי דאייתו דובי בקרנייהו,רבי אלעזר בן פדת דחיקא ליה מילתא טובא עבד מלתא ולא הוה ליה מידי למטעם שקל ברא דתומא ושדייה בפומיה חלש לביה ונים אזול רבנן לשיולי ביה חזיוהו דקא בכי וחייך ונפק צוציתא דנורא מאפותיה,כי אתער אמרו ליה מ"ט קבכית וחייכת אמר להו דהוה יתיב עמי הקב"ה ואמרי ליה עד מתי אצטער בהאי עלמא ואמר לי אלעזר בני ניחא לך דאפכיה לעלמא מרישא אפשר דמתילדת בשעתא דמזוני,אמרי לקמיה כולי האי ואפשר אמרי ליה דחיי טפי או דחיינא א"ל דחיית אמרי לקמיה א"כ לא בעינא,אמר לי בהאי אגרא דאמרת לא בעינא יהיבנא לך לעלמא דאתי תליסרי נהרוותא דמשחא אפרסמון דכיין כפרת ודיגלת דמענגת בהו אמרי לקמיה האי ותו לא אמר לי ולחברך מאי יהיבנא אמרי ליה ואנא מגברא דלית ליה בעינא מחיין באסקוטלא אפותאי ואמר לי אלעזר ברי גירי בך גירי,ר' חמא בר חנינא גזר תעניתא ולא אתא מיטרא אמרו ליה והא רבי יהושע בן לוי גזר תעניתא ואתי מיטרא אמר להו הא אנא הא בר ליואי אמרו ליה דניתי וניכוין דעתין איפשר דתברי ציבורא לבייהו דאתי מיטרא בעון רחמי ולא אתי מיטרא,אמר להו ניחא לכו שיבא מטר בשבילנו אמרו ליה הן אמר רקיע רקיע כסי פניך לא איכסי אמר כמה עזין פני רקיע איכסי ואתא מיטרא,לוי גזר תעניתא ולא אתא מיטרא אמר לפניו רבונו של עולם עלית וישבת במרום ואין אתה מרחם על בניך אתא מיטרא ואיטלע אמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי,והא גרמא ליה והא לוי אחוי קידה קמיה דרבי ואיטלע הא והא גרמא ליה,רבי חייא בר לולייני שמעינהו להנך ענני דקאמרי ניתו וניתבי מיא בעמון ומואב אמר לפניו רבונו של עולם כשנתת תורה לעמך ישראל חזרת על כל אומות העולם ולא קיבלוה ועכשיו אתה נותן להם מטר שדו הכא שדיוה אדוכתיהו,דרש רבי חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר אילו נאמר תמר ולא נאמר ארז הייתי אומר מה תמר 25a. bdue to embarrassment,to make it appear that she was baking, despite the fact that there was no bread in her house. bShe had a certain evil neighborwho bsaidto herself: bNow, I know that they have nothing. What,then, bis all thissmoke? bShe went and knocked on the doorto find out what was in the oven. Rabbi Ḥanina ben Dosa’s wife was bembarrassed, and she ascended to an inner room [ iinderona /i]. /b, bA miracle was performed forRabbi Ḥanina ben Dosa’s wife, basher neighbor bsaw the oven filled with bread and the kneading basin filled with dough. She said toRabbi Ḥanina’s wife, calling her by name: bSo-and-so, so-and-so, bring a shovel, as your bread is burning. She said toher neighbor: bI too went inside for thatvery purpose. A itanna btaught: She too had enteredthe inner room bto bring a shovel, becauseshe was baccustomed to miraclesand anticipated that one would occur to spare her embarrassment.,The Gemara further relates: Rabbi Ḥanina’s bwife said to him: Until when will we continue to suffer thispoverty? bHe said to her: What can we do?She responded: bPray for mercy that something will be given to youfrom Heaven. bHe prayed for mercyand something blikethe bpalm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dreamthat in bthe future,i.e., in the World-to-Come, bthe righteous will eat at a golden table that has three legs, butshe will be eating bon a table that has two legs. /b,When she told her husband this story, bhe said to her: Are you content that everyone will eat at a complete table and wewill eat bat a defective table? She said to him: But what can we do? Pray for mercy, thatthe leg of the golden table should bbe taken from you. He prayed for mercy, and it was takenfrom him. A itanna btaughtin a ibaraita /i: bThe last miracle was greater than the first, asit bis learnedas a tradition that Heaven gives but bdoes not take back. /b,The Gemara relates that boneShabbat bevening,Rabbi Ḥanina ben Dosa bsaw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a vessel of vinegar for a vessel of oil and I litthe bShabbat lamp withvinegar. Soon the lamp will be extinguished and we will be left in the dark. bHe said to her: My daughter, what are you concernedabout? bHe Who said to the oilthat it should bburn can say to the vinegarthat it should bburn.A itanna btaught:That lamp bburned continuously the entire day, until they brought from it light for ihavdala /i. /b, bRabbi Ḥanina ben Dosa had some goats.His neighbors bsaid to him:Your goats bare damagingour property by eating in our fields. bHe said to them: If they are causing damage, let them be eaten by bears. But ifthey are bnoteating your property, let beach of them,this bevening, bring a bearimpaled bbetween its horns.That bevening, each one brought in a bearimpaled bbetween its horns. /b,Rabbi Ḥanina ben Dosa bhad a certain neighbor who was building a house, but the ceiling beamswere bnotlong enough to breachfrom one wall to the other. bShe came beforeRabbi Ḥanina ben Dosa and bsaid to him: I built my house, but myceiling bbeams do not reach the walls. He said to her: What is your name? She said to him:My name is bIkku.He said: bIf so [ iikku /i], may your beams reachyour walls.,A itanna btaught:The beams were lengthened to such an extent that they not only breachedthe walls, but they continued buntil they jutted out a cubit from this side and a cubit from that side. And some saythat bthey extended with segments [ isenifin /i],adding new walls at both ends of the beams. bIt is taughtin a ibaraitathat the Sage bPalaimo says: I saw that house, and its beams jutted out a cubit on this side and a cubit on that side. And they said to me: Thisis the bhouse that Rabbi Ḥanina ben Dosa roofed by means of his prayer. /b,The Gemara asks a question about one of the details of this story. bAnd Rabbi Ḥanina ben Dosa, from where did he have goats? Wasn’t he poor,as stated above? bAnd furthermore, the Sageshave bsaid: One may not raise small, domesticated animals in Eretz Yisrael,as they destroy the fields and property of others. How, then, could Rabbi Ḥanina ben Dosa raise goats? bRav Pineḥassaid that this is how it came to pass: bAn incidentoccurred in which ba certain man passed by the entrance ofRabbi Ḥanina’s bhouse and left chickens there. And Rabbi Ḥanina ben Dosa’s wife found themand cared for them., bAndRabbi Ḥanina bsaid her: Do not eat of their eggs,as they are not ours. bAndthe chickens blaid many eggs, and chickenshatched from the eggs. bAndas the noise and mess of the chickens bwere distressing them, they sold them and bought goats with their proceeds. Once that same man who lost the chickens passed by and said to his companion: Here is where I left my chickens. Rabbi Ḥanina heardthis and bsaid to him: Do you have a signby which to identify bthem? He said to him: Yes. He gave him the sign and took the goats.The Gemara concludes: bAnd these are the very goats that brought bearsimpaled bbetween their horns. /b,§ The Gemara relates more stories of desperately poor righteous individuals. bRabbi Elazar ben Pedat was hard-pressedfor money. Once ban actof bloodletting bwas performed on him, but he did not have anything to tasteafterward. bHe took a clove of garlic and put it in his mouth. His heart became weak and he fell asleep. The Sages came to inquireabout bhiswelfare. They bsaw him weeping and laughing, and a ray of light was shining from his forehead. /b, bWhen he awoke they said to him: What is the reason that you were laughing and crying? He said to them:The reason is bthatin my dream bthe Holy One, Blessed be He, was sitting with me, and I said to Him: Until when will I suffersuch poverty bin this world? And He said to me: Elazar, My son,is it more bconvenientfor byou that I return the world to itsvery bbeginning? Perhaps you will be born in an hour of susteceand not be poor., bI said before Him:You suggest doing ball this,to return the world to its beginning, bandeven then is it only ba possibilitythat things will be different, not a certainty? bI said to Him:Are the years bthat I havealready blived morenumerous, borare bthat I will livemore numerous? bHe said to me:Those years bthat you have livedare greater. bI said before Him: If so, I do not wantYou to recreate the world for the sake of a brief few years., bHe said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: Butif I give you more, bwhat will I give to your colleagues? I said to Him: And do I requestthis bfrom a person, who does not have enough?You are omnipotent. bHeplayfully bsnapped His finger [ iaskutla /i] on my forehead and said to me: Elazar, my son, My arrowsI cast bupon you, My arrows.This touch caused the ray of light to shine from his forehead.,The Gemara returns to the topic of fasting for rain. bRabbi Ḥama bar Ḥanina decreed a fast but rain did not come. They said to him: Didn’t Rabbi Yehoshua ben Levi decree a fast and rain came? He said to them: This is I; this is a son of a Levite,i.e., we are two different people of unequal stature. bThey said to him: Let us come and focus our minds. Perhaps the hearts ofthe members of bthe community will break and rain will come. They prayed for mercy, but rain did not come. /b,Rabbi Ḥama bar Ḥanina bsaid to them: Are you content that rain should come on our account,and through our merit? bThey said to him: Yes. He said: Skies, skies, cover your facewith clouds. The sky was bnot coveredwith clouds. bHe saidin rebuke: bHow impudent is the face of the sky,to ignore me. The sky became bcoveredwith clouds band rain came. /b,The Gemara relates a similar story. bLevi decreed a fast but rain did not come. He said beforeGod: bMaster of the Universe, You have ascended and sat up high, and You do not have mercy upon Your children. Rain came, butas a punishment for his harsh statement toward God, Levi bbecame lame.Consequently, bRav Elazar said: A person should never castharsh bstatements towardGod on bHigh, as a great person cast statements towardGod on bHigh, and he became lame. And who wasthis individual? bLevi. /b,The Gemara asks: bAnddid bthiscomment of Levi’s bcause himto become lame? bButit is stated that bLevi demonstrated ikidda /i,a particular type of bowing on one’s face, performed by the High Priest, bbefore RabbiYehuda HaNasi, band he became lameas a result (see iMegilla22b). The Gemara explains: Both bthis and that caused hislameness. As a punishment for acting improperly, he suffered an injury while he was attempting a difficult physical feat and was vulnerable.,The Gemara relates: bRabbi Ḥiyya bar Lulyani heard these clouds saying to one another, let us go and bring water for Ammon and Moabin Transjordan. bHe said beforeGod: bMaster of the Universe, when You gaveYour bTorah to Your nation Israel, You approached all the nations of the worldto see if they would accept the Torah, band they did not accept it. Andyet bnow You are giving them rain. Throwthe water bhere.The clouds bthrew the rain in their placein Eretz Yisrael.,Since the Gemara has mentioned Rabbi Ḥiyya bar Lulyani, it cites a statement in his name. bRabbi Ḥiyya bar Lulyani taught: Whatis the meaning of that bwhich is written: “The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon”(Psalms 92:13)? bIf it is stated “palm tree” why does it state “cedar,” and if it is stated “cedar” why does it state “palm tree”?What is added by this double comparison? He explains: bWere it stated “palm tree” and were it not stated “cedar,” I would saythat bjust asin the case of ba palm tree, /b
23. Nag Hammadi, The Gospel of Truth, 18.21-18.31, 19.27-19.30, 20.3 (3rd cent. CE - 3rd cent. CE)

24. Origen, Against Celsus, 2.48 (3rd cent. CE - 3rd cent. CE)

2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons.
25. Anon., 4 Ezra, 12.38, 13.52

12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day.
26. Anon., 4 Baruch, 8.3-8.5

8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 8.5. As he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city.


Subjects of this text:

subject book bibliographic info
abraham Allison (2018), 4 Baruch, 94
adoption metaphor in gospel of mark Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126, 127, 128, 129
adultery Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96, 387
asia minor Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
augustus worship of Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126, 127, 128, 129
baptism of jesus adoptive interpretation of Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126
barnaban source Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
barnabas Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
centurion at,in gospel of mark Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 129
christian Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
christology Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 118
corinth Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
crowd,in mark Esler (2000), The Early Christian World, 208
crucifi xion Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
dead sea Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
diaspora Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
disciple Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
divine sonship mark's stipulations for" Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126, 127, 128, 129
divorce,law/halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
divorce bill Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
dream commands,transgressive,taboo-breaking Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91
editions,weisse,c.h. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 537
elite and non-elite,peasants in mark Esler (2000), The Early Christian World, 208
error Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
eschatology Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
father,heavenly Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
fellowship Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
gentiles Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
gerasa (jerash) Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
god,son of Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
greece,greek Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
greek syntax,direct discourse Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 142
greek syntax,participles Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 142
greek vocables and phrases,γάρ Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 142
halakha,discourse Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91
halakha,in the new testament Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
halakhah Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
half-shekel Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
healing/healing/health [,medicine Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
herod,herodian Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
herodians Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
historical tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
historical ~ Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
ignorance Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
intermarriage Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
intertexture Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
iraq el-emir' Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
jacobean source Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
jericho Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
jerusalem Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
jerusalem temple Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
jesus Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
jews Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
jordan valley Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
judaism/jewish,leadership/synagogues Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
law in paul Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
light Allison (2018), 4 Baruch, 94
mark,gospel of Esler (2000), The Early Christian World, 208
mark,gospel of adoption metaphors in Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126, 127, 128, 129
mark,gospel of crucifixion scene Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 129
mark,gospel of familial ties and genealogy in Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126, 127, 128
mark,linguistic usage Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 142
mark Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685, 697
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
marriage Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257; Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
marriage (see also divorce) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
marriage law Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
mary Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126
mary (mother of jesus) Levine Allison and Crossan (2006), The Historical Jesus in Context, 4
messiah,death Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
messiah Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
metaphor(ical) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
miracles,reluctance to perform Bickerman and Tropper (2007), Studies in Jewish and Christian History, 697
miracles,secret Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685, 697
miracles,witnesses Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
miracles Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685, 697
moses Allison (2018), 4 Baruch, 381; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
muhammad Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
nabataea,nabataean Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
obedience and disobedience Allison (2018), 4 Baruch, 381
onesimus Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 127
pagan Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
palestine Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
parables Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
passion week Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
passover Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
paterfamilias Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 129
paul,st. Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
paul Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96, 387
paul of tarsus Levine Allison and Crossan (2006), The Historical Jesus in Context, 4
pauline epistles kinship language in Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 127
peasants,and taxation in galilee Esler (2000), The Early Christian World, 208
pella Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
peter's vision,halakhic perspectives" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91
peter Levine Allison and Crossan (2006), The Historical Jesus in Context, 4; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 126
pharisees Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
philadelphia (amman) Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
pontius pilate Levine Allison and Crossan (2006), The Historical Jesus in Context, 4
prayer Allison (2018), 4 Baruch, 94
purity/impurity Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
q Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
qumran documents Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
qumran halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
rabbinic,halakhic discourse Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91
rabbis Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
reader vs. participants Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
resurrection Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
revelation Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685
rome,churches/christians in Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
rome Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
sabbath,law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 91
sabbath Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
sadducees Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
samaria/samaritans Allison (2018), 4 Baruch, 381
schweitzer,a. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 537
schweitzer,quest,holtzmann,h.j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 537
schweitzer,quest,mission of the twelve Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 537
secret,messianic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 685, 697
seder Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
septuagint Katzoff (2019), On Jews in the Roman World: Collected Studies. 240
sheep Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
shepherd Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
social location,marks gospel Esler (2000), The Early Christian World, 208
social stratification Esler (2000), The Early Christian World, 208
sodom and gomorrah Allison (2018), 4 Baruch, 94
son as christological title Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
suetonius Levine Allison and Crossan (2006), The Historical Jesus in Context, 4
synoptic,tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
synoptic gospels Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
thought,stages in galilean ministry Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 537
tora (see also pentateuch) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96
twelve,the Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
valley,transjordan,transjordanian Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
victory motif Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260
village Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273
wealth Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 257
wilderness/desert Allison (2018), 4 Baruch, 381
women,position of Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387
zedekiah Allison (2018), 4 Baruch, 94