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

Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 10.32


Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἰεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνεινThey 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.


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

29 results
1. Hebrew Bible, Deuteronomy, 6.4-6.5 (9th cent. BCE - 3rd cent. BCE)

6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might."
2. Hebrew Bible, Exodus, 3.6, 12.3 (9th cent. BCE - 3rd cent. BCE)

3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 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׃ 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 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, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
4. Hebrew Bible, Numbers, 27.17 (9th cent. BCE - 3rd cent. BCE)

27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
5. 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."
6. Hebrew Bible, Psalms, 41.10, 55.11 (9th cent. BCE - 3rd cent. BCE)

41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me."
7. Hebrew Bible, 1 Kings, 18.12, 18.46 (8th cent. BCE - 5th cent. BCE)

18.12. וְהָיָה אֲנִי אֵלֵךְ מֵאִתָּךְ וְרוּחַ יְהוָה יִשָּׂאֲךָ עַל אֲשֶׁר לֹא־אֵדָע וּבָאתִי לְהַגִּיד לְאַחְאָב וְלֹא יִמְצָאֲךָ וַהֲרָגָנִי וְעַבְדְּךָ יָרֵא אֶת־יְהוָה מִנְּעֻרָי׃ 18.46. וְיַד־יְהוָה הָיְתָה אֶל־אֵלִיָּהוּ וַיְשַׁנֵּס מָתְנָיו וַיָּרָץ לִפְנֵי אַחְאָב עַד־בֹּאֲכָה יִזְרְעֶאלָה׃ 18.12. And it will come to pass, as soon as I am gone from thee, that the spirit of the LORD will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he will slay me; but I thy servant fear the LORD from my youth." 18.46. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel."
8. Hebrew Bible, Isaiah, 40.3, 43.19, 49.11, 51.10, 56.7 (8th cent. BCE - 5th cent. BCE)

40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 43.19. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃ 49.11. וְשַׂמְתִּי כָל־הָרַי לַדָּרֶךְ וּמְסִלֹּתַי יְרֻמוּן׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 43.19. Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert." 49.11. And I will make all My mountains a way, And My highways shall be raised on high." 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples."
9. Hebrew Bible, Jeremiah, 7.11 (8th cent. BCE - 5th cent. BCE)

7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD."
10. Josephus Flavius, Jewish War, 5.504-5.505 (1st cent. CE - 1st cent. CE)

5.504. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; 5.505. it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next to it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain
11. Mishnah, Shekalim, 1.3, 5.3-5.4 (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." 5.3. There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers." 5.4. If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand."
12. New Testament, 1 Corinthians, 11.23, 14.1-14.2, 15.5 (1st cent. CE - 1st cent. CE)

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. 15.5. and that heappeared to Cephas, then to the twelve.
13. New Testament, 1 Thessalonians, 2.14-2.16 (1st cent. CE - 1st cent. CE)

2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
14. New Testament, Acts, 1.2, 1.8, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 9.2, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 18.24, 18.25, 19.2, 19.4, 19.5, 19.6, 19.7, 19.9, 19.23, 20.5-21.18, 22.4, 24.22, 27, 28, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.
15. New Testament, Apocalypse, 21.14 (1st cent. CE - 1st cent. CE)

21.14. The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb.
16. New Testament, Colossians, 1.23 (1st cent. CE - 1st cent. CE)

1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant.
17. New Testament, Ephesians, 3.8 (1st cent. CE - 1st cent. CE)

3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ
18. New Testament, Galatians, 1.16 (1st cent. CE - 1st cent. CE)

1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood
19. New Testament, Romans, 3.4-3.9, 4.6 (1st cent. CE - 1st cent. CE)

3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works
20. New Testament, John, 1.23, 1.49, 6.67, 6.70, 14.6 (1st cent. CE - 1st cent. CE)

1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 6.67. Jesus said therefore to the twelve, "You don't also want to go away, do you? 6.70. He answered them, "Didn't I choose you, the twelve, and one of you is a devil? 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
21. New Testament, Luke, 1.1-1.4, 1.76, 1.79, 2.1-2.39, 2.41-2.51, 3.4-3.5, 6.13-6.21, 7.24-7.28, 7.33-7.34, 8.3, 8.5, 8.12, 9.3, 9.12, 9.18, 9.46, 9.51-9.55, 9.57, 10.3-10.6, 10.9-10.11, 10.16, 10.25-10.38, 11.1, 11.5-11.8, 11.29, 11.39-11.48, 11.52, 12.1, 12.13, 12.16-12.21, 13.10, 13.18-13.21, 13.23-13.24, 13.27-13.29, 13.31-13.33, 14.23, 14.25, 15.8-15.9, 15.11-15.32, 16.1-16.13, 16.19-16.31, 17.7-17.11, 17.25, 18.1-18.14, 18.18, 18.30-18.31, 18.35, 18.43, 19.1, 19.11, 19.28, 19.36, 20.21, 22.7-22.13, 24.21, 24.32, 24.34-24.35 (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. 1.76. And you, child, will be called a prophet of the Most High, For you will go before the face of the Lord to make ready his ways 1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2. This was the first enrollment made when Quirinius was governor of Syria. 2.3. All went to enroll themselves, everyone to his own city. 2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 2.5. to enroll himself with Mary, who was pledged to be married to him as wife, being great with child. 2.6. It happened, while they were there, that the day had come that she should give birth. 2.7. She brought forth her firstborn son, and she wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for them in the inn. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 2.15. It happened, when the angels went away from them into the sky, that the shepherds said one to another, "Let's go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us. 2.16. They came with haste, and found both Mary and Joseph, and the baby lying in the feeding trough. 2.17. When they saw it, they publicized widely the saying which was spoken to them about this child. 2.18. All who heard it wondered at the things which were spoken to them by the shepherds. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.20. The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.25. Behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law 2.28. then he received him into his arms, and blessed God, and said 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 2.31. Which you have prepared before the face of all peoples; 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.33. Joseph and his mother were marveling at the things which were spoken concerning him 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 2.35. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed. 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem. 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.46. There arose an argument among them about which of them was the greatest. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.53. They didn't receive him, because he was traveling with his face set towards Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 9.57. As they went on the way, a certain man said to him, "I want to follow you wherever you go, Lord. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 13.23. One said to him, "Lord, are they few who are saved?"He said to them 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 13.27. He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.25. Now great multitudes were going with him. He turned and said to them 15.8. Or what woman, if she had ten drachma coins, if she lost one drachma, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 15.9. When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.' 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.7. But who is there among you, having a servant plowing or keeping sheep, that will say, when he comes in from the field, 'Come immediately and sit down at the table,' 17.8. and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink?' 17.9. Does he thank that servant because he did the things that were commanded? I think not. 17.10. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.' 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.25. But first, he must suffer many things and be rejected by this generation. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 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. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.1. He entered and was passing through Jericho. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.36. As he went, they spread their cloaks in the way. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of 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. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
22. New Testament, Mark, a b c d\n0 "5.33" "5.33" "5 33"\n1 1.1 1.1 1 1 \n2 1.10 1.10 1 10 \n3 1.11 1.11 1 11 \n4 1.12 1.12 1 12 \n.. ... ... .. .. \n475 9.5 9.5 9 5 \n476 9.6 9.6 9 6 \n477 9.7 9.7 9 7 \n478 9.8 9.8 9 8 \n479 9.9 9.9 9 9 \n\n[480 rows x 4 columns] (1st cent. CE - 1st cent. CE)

23. New Testament, Matthew, 3.3, 5.25, 8.18, 9.36, 10.1-10.2, 11.1, 11.10-11.11, 12.1, 20.17, 22.9, 26.14, 26.17-26.20, 26.47, 28.16-28.20 (1st cent. CE - 1st cent. CE)

3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 8.18. Now when Jesus saw great multitudes around him, he gave the order to depart to the other side. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 11.1. It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities. 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. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 20.17. As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 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. 26.20. Now when evening had come, he was reclining at the table with the twelve disciples. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
24. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE)

25. Clement of Alexandria, Miscellanies, 6.6.48 (2nd cent. CE - 3rd cent. CE)

26. Justin, Dialogue With Trypho, 42.1 (2nd cent. CE - 2nd cent. CE)

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

8b. כל תלתין יומין בין א"ל מחמת הלולא ובין לא א"ל מחמת הלולא אסור מכאן ואילך אי א"ל מחמת הלולא אסור ואי לא אמר ליה מחמת הלולא שרי,וכי א"ל מחמת הלולא עד אימת אמר רב פפא עד תריסר ירחי שתא ומעיקרא מאימת אסור אמר רב פפא משמיה דרבא מכי רמו שערי באסינתי,ולבתר תריסר ירחי שתא שרי והא רב יצחק בריה דרב משרשיא איקלע לבי ההוא עובד כוכבים לבתר תריסר ירחי שתא ושמעיה דאודי ופירש ולא אכל שאני רב יצחק בריה דרב משרשיא דאדם חשוב הוא:,וקרטסים וכו': מאי קרטסים אמר רב יהודה אמר שמואל יום שתפסה בו רומי מלכות והתניא קרטסים ויום שתפסה בו רומי מלכות אמר רב יוסף שתי תפיסות תפסה רומי אחת בימי קלפטרא מלכתא ואחת שתפסה בימי יונים,דכי אתא רב דימי אמר תלתין ותרין קרבי עבדו רומאי בהדי יונאי ולא יכלו להו עד דשתפינהו לישראל בהדייהו והכי אתנו בהדייהו אי מינן מלכי מנייכו הפרכי אי מנייכו מלכי מינן הפרכי,ושלחו להו רומאי ליונאי עד האידנא עבידנא בקרבא השתא נעביד בדינא מרגלית ואבן טובה איזו מהן יעשה בסיס לחבירו שלחו להו מרגלית לאבן טובה,אבן טובה (ואינך) איזו מהן יעשה בסיס לחבירו אבן טובה לאינך אינך וספר תורה איזו מהן יעשה בסיס לחבירו אינך לספר תורה,שלחו להו [א"כ] אנן ספר תורה גבן וישראל בהדן כפו להו עשרין ושית שנין קמו להו בהימנותייהו בהדי ישראל מכאן ואילך אישתעבדו בהו,מעיקרא מאי דרוש ולבסוף מאי דרוש מעיקרא דרוש (בראשית לג, יב) נסעה ונלכה ואלכה לנגדך ולבסוף דרוש (בראשית לג, יד) יעבר נא אדני לפני עבדו,עשרין ושית שנין דקמו בהימנותייהו בהדי ישראל מנא לן דאמר רב כהנא כשחלה רבי ישמעאל בר יוסי שלחו ליה רבי אמור לנו שנים וג' דברים שאמרת לנו משום אביך,אמר להו מאה ושמנים שנה קודם שנחרב הבית פשטה מלכות הרשעה על ישראל פ' שנה עד לא חרב הבית גזרו טומאה על ארץ העמים ועל כלי זכוכית מ' שנה עד לא חרב הבית גלתה סנהדרין וישבה לה בחנות,למאי הלכתא א"ר יצחק בר אבדימי לומר שלא דנו דיני קנסות דיני קנסות סלקא דעתך והאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ורבי יהודה בן בבא שמו שאלמלא הוא נשתכחו דיני קנסות מישראל נשתכחו לגרסינהו,אלא בטלו דיני קנסות מישראל שגזרה מלכות הרשעה גזרה כל הסומך יהרג וכל הנסמך יהרג ועיר שסומכין בה תחרב ותחום שסומכין בו יעקר,מה עשה רבי יהודה בן בבא הלך וישב בין שני הרים גדולים ובין שתי עיירות גדולות בין ב' תחומי שבת בין אושא לשפרעם וסמך שם חמשה זקנים ר"מ ור' יהודה ור' יוסי ור"ש ורבי אלעזר בן שמוע ורב אויא מוסיף אף רבי נחמיה,כיון שהכירו בהם אויבים אמר להם בני רוצו אמרו לו רבי ואתה מה תהא עליך אמר להם הריני מוטל לפניהם כאבן שאין לה הופכין אמרו לא זזו משם עד שנעצו לגופו ג' מאות לולניאות של ברזל ועשאוהו לגופו ככברה,אמר רב נחמן בר יצחק לא תימא דיני קנסות אלא שלא דנו דיני נפשות,מ"ט כיון דחזו דנפישי להו רוצחין ולא יכלי למידן אמרו מוטב נגלי ממקום למקום כי היכי דלא ליחייבו,דכתיב (דברים יז, י) ועשית על פי הדבר אשר יגידו לך מן המקום ההוא מלמד שהמקום גורם:,מאה ושמנים ותו לא והתני רבי יוסי ברבי 8b. during ballthe bthirty daysthat follow the wedding celebration, if the gentile invites a Jew to a feast, bwhether he saidto the Jew that the feast is bdue to the wedding celebration or whether he did not say to himthat the feast is bdue to the wedding celebration,it is bprohibitedto attend, as it is assumed the festivity is part of the wedding celebration. bFrom thispoint bforward, if he said to himthat the feast is bdue to the wedding celebration,it is bprohibitedto participate, bbut if he did not say to himthat the feast is bdue to the wedding celebration,it is bpermittedto do so.,The Gemara asks: bAndin a case bwhere he said to himthat the feast is bdue to the wedding celebration, until whenis the feast assumed to be connected to idol worship? bRav Pappa said: Until twelve months of the yearhave passed since the wedding. The Gemara asks: bAnd initially,before the wedding, bfrom when is it prohibited? Rav Pappa said in the name of Rava: Fromthe time bwhen they cast barley into the mortars [ iba’asintei /i]to prepare beer for the wedding.,The Gemara asks: bAnd after the twelve months of the yearhave passed since the wedding, is it always bpermittedto participate in a feast? bBut Rav Yitzḥak, son of Rav Mesharshiyya, happenedto come bto the house of a certain gentile after twelve months of the yearhad passed since his son’s wedding, band he heardthe gentile bgiving thanksto his idol for the marriage of his son, band he withdrewfrom the feast band did not eatthere. The Gemara answers: bRav Yitzḥak, son of Rav Mesharshiyya, is different, as he is an important personand therefore his presence caused the gentile to rejoice.,§ The mishna teaches: bAnd Kratesis,and the day of the festival of their kings. The Gemara asks: bWhatis the festival of bKratesis? Rav Yehuda saidthat bShmuel said:It commemorates bthe day when Rome seizedcontrol of ban empire.The Gemara asks: bBut isn’t it taughtin a ibaraita /i: Two festivals are bKratesis and the day when Rome seizedcontrol of ban empire?This indi-cates that Kratesis and the day when Rome seized control of an empire are two separate festivals. bRav Yosef said:On btwoseparate occasions bRome seizedcontrol of ban empire. Oneoccurred bin the days of Queen Cleopatra,when they conquered Egypt, band onehappened much earlier, bwhenRome bseizedcontrol bin the days of the Greeks. /b,The Gemara elaborates: bAs when Rav Dimi camefrom Eretz Yisrael bhe said: The Romans waged thirty-two battles with the Greeks but were unable todefeat bthem, until they formed a partnership with the Jewish peopleand finally vanquished the Greeks. bAnd this is the condition that they stipulated withthe Jewish people: bIf the kingscome bfrom among us, the governors [ ihiparkhei /i]will come bfrom among you;and bif the kingscome bfrom among you, the governorswill come bfrom among us. /b, bAnd the Romans sentthe following message bto the Greeks: Until now, weattempted to resolve our conflict bthroughfighting bbattles; now, let ussettle the matter bbymeans of bjudgment.In the case of ba pearl and a precious stone, whichone bof them should serve as a base for the other?The Greeks bsent themin response: The bpearlshould serve as the base bforthe bprecious stone,which has a greater value.,The Romans further inquired: If there was ba precious stone and an onyx [ iinnakh /i],a particularly valuable precious stone, bwhichone bof them should serve as a base for the other?The Greeks answered: The bprecious stoneshould serve as the base bforthe bonyx.Once again, the Romans asked: In the case of ban onyx and a Torah scroll, whichone bof them should be serve as a base for the other?The Greeks responded: The bonyxshould serve as the base bfor the Torah scroll. /b,The Romans bsentthis response bto them: Ifthat is bso,then you should submit to us, as bwe havethe bTorah scroll with us, and the Jewish peopleare bwith us.The Romans are akin to the precious stone, and they are allied with the Jewish people who are akin to the onyx, and they possess the Torah scroll. The Romans therefore bforcedthe Greeks to surrender and took over their world domice. For btwenty-six yearsthe Romans bstood faithfully with the Jewish people; from thatpoint bforward, they subjugated them. /b,The Gemara asks: bInitially,when the Romans acted faithfully, bwhatverse bdid they interpret, and ultimately,when they subjugated the Jews, bwhatverse bdid they interpret? Initially, they interpretedthe verse where Esau said to Jacob upon their meeting: b“Let us take our journey, and let us go, and I will go before you”(Genesis 33:12). In this verse, Esau equates himself to Jacob, prefiguring the initial Roman treatment of the Jews. bAnd ultimately, they interpretedthe verse that recites Jacob’s response to Esau: b“Let my lord, I pray you, pass over before his servant”(Genesis 33:14), demonstrating Jacob’s subjugation to Esau, and by extension that of the Jews to Rome.,The Gemara asks: With regard to the btwenty-six years during whichthe Romans bstood faithfully with the Jewish people, from where do weknow that this was the case? The Gemara cites a proof. bAs Rav Kahana says: When Rabbi Yishmael, son of Rabbi Yosei, fell ill,the Sages bsentthe following message bto him:Our bteacher, tell us two or three statements that youonce btold us in the name of your father,Rabbi Yosei ben Ḥalafta, as we do not remember the statements precisely.,Rabbi Yishmael, son of Rabbi Yosei, bsaid to themthe following statements that were passed down to him by his father: bOne hundred and eighty years before theSecond bTemple was destroyed, the evilRoman bEmpire stretched forth over Israeland ruled over them. bEighty years before the Temple was destroyed,the Sages bdecreed impurity on the land of the nations and on glass vessels. Forty years before the Temple was destroyed, the Sanhedrin was exiledfrom the Chamber of Hewn Stone band sat in the storenear the Temple Mount.,The Gemara asks: bWith regard to what ihalakha /iis it necessary to know where the Sanhedrin would convene? bRabbi Yitzḥak bar Avdimi said:It is necessary in order bto say that they nolonger bjudged cases of fines.The Gemara asks: bDoes it enter your mindthat at this point the Sanhedrin no longer judged bcases of fines? But doesn’t Rav Yehuda saythat bRav says: Indeed [ iberam /i], that man will be remembered favorably, and Rabbi Yehuda ben Bava is his name, as had it not been for him the laws of fines would have been forgotten fromamong bthe Jewish people.The Gemara challenges that assertion: bWouldthe laws of fines actually bhave been forgotten? Letthe scholars bstudy them,so they will not be forgotten., bRather,his intention was to say that bthe laws of fines would have ceasedto be implemented bfromamong bthe Jewish people,as they would not have been able to adjudicate cases involving these ihalakhotdue to a lack of ordained judges. This is bbecauseat one time bthe wicked kingdomof Rome bissued decrees of religious persecution against the Jewish peoplewith the aim of abolishing the chain of ordination and the authority of the Sages. They said that banyone who ordainsjudges bwill be killed, and anyone who is ordained will be killed, and the city in which they ordainthe judges bwill be destroyed, andthe areas around bthe boundaryof the city bin which they ordainjudges bwill be uprooted.These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population., bWhat didRabbi bYehuda ben Bava do? He went and sat between two large mountains, and between two large cities,and bbetween two Shabbat boundaries: Between Usha and Shefaram,i.e., in a desolate place that was not associated with any particular city so that he would not endanger anyone not directly involved, band there he ordained five Elders,namely: bRabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. And Rav Avya addsthat bRabbi Neḥemyawas balsoamong those ordained., bWhentheir benemies discovered them,Rabbi Yehuda ben Bava bsaid tothe newly ordained rabbis: bMy sons, runfor your lives. bThey said to him:Our bteacher, and what will be with you?Rabbi Yehuda ben Bava was elderly and unable to run. He bsaid to them:In any case, bI am cast before them like a stone that cannot be overturned;even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People bsaidabout this incident: The Roman soldiers bdid not move from there until they had inserted three hundred iron spears [ ilulniot /i] into his body, making his bodyappear blike a sievepierced with many holes. It can be inferred from this episode that there were ordained judges who could hear cases of fines for many years after the destruction of the Temple, in contrast to Rabbi Yitzḥak bar Avdimi’s statement., bRav Naḥman bar Yitzḥak saysin explanation: bDo not saythat after the Sanhedrin was exiled from the Chamber of Hewn Stone they no longer judged cases of bfines; rather,emend the statement to say bthat they nolonger bjudgedcases of bcapital law,as a court does not have the authority to hear capital cases when the Sanhedrin is not sitting in the Chamber of Hewn Stone.,The Gemara explains: bWhat is the reasonthat the members of the Sanhedrin ceased to meet in their proper place and thereby ended the adjudication of capital cases? bOnce they saw that the murderers were so numerous and they were not able to judgethem and punish them with death, bthey said:It is bbetter that we should be exiledfrom the Chamber of Hewn Stone and move bfrom place to place, so thatoffenders bwill not bedeemed bliableto receive the death penalty in a time period when the court does not carry out their sentences.,The Gemara explains why a court may not adjudicate capital cases once the Sanhedrin has left the Chamber of Hewn Stone. bAs it is written: “And you shall do according to the tenor of the sentence, which they shall declare to you from that place”(Deuteronomy 17:10). This verse bteaches thatit is bthe placewhere the Sanhedrin resides that bcausesthe judgment to take place. In other words, if the Sanhedrin has abandoned its proper place, the Chamber of Hewn Stone, all courts must cease judging capital cases.,The Gemara returns to the earlier comment of Rabbi Yishmael in the name of his father Rabbi Yosei ben Ḥalafta, that the Roman Empire ruled over Israel one hundred and eighty years before the second Temple was destroyed. The Gemara asks: Did Rome rule over Israel for bone hundred and eightyyears before the destruction of the Temple band no more? But didn’t Rabbi Yosei the Great,i.e., Rabbi Yosei ben Ḥalafta himself, bteach: /b
28. 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
29. Eusebius of Caesarea, Ecclesiastical History, 3.31.3 (3rd cent. CE - 4th cent. CE)

3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.


Subjects of this text:

subject book bibliographic info
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 87, 91
aelius aristides Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
apocalyptic Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
apostles Allison, 4 Baruch (2018) 441
apuleius Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 258
athens\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
augustine Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
authority, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 286
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
authority\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
baal shem tov Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
baptism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
barnaban source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
biography Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
blending of narrative voices/worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
caiaphas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
characterization (method) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
crucifixion Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
cult places, neighborhood and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
curse Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 286, 288
death, eschatology Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
death, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 93
death, resurrection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
death, tombs, tombs protection Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283
diaspora Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257, 258
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 288
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
discipleship Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 29
discourse Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81
divine presence, spirit Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
elijah Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286
emotions, fear Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 286
empire Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81
enemy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
epiphany Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
ethics Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286
exemplum\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
exile\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 84
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 286, 288
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
fate Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
fellowship Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
forgiveness Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
friend(ship) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
genre, message Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
genre\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86, 91
gerasene Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
god, kingdom of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
god, son of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81, 93
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 85, 86, 87, 91
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 84, 85, 86, 87, 91
greek, traditions Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
greek, versions/testament Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
halakhah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
half-shekel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
hanuth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
hero (heroes, heroic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81
herodians Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
hillel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
historical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
honor/shame Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 423
imperial(ism) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
individuality Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
irony (literary, dramatic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
israel, people of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
israel Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
jacobean source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
jairus, daughter of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
james Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
jerusalem, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
jerusalem Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 84, 86, 87, 91
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
jesus, son of man Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286, 288
jesus, suffering of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 258; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81, 93
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
jesus destiny Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
jews Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
john, baptist Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
john (writer of gospel and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
john the baptist Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 286, 288
josephus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 87, 91
judas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
kingdom, of priests Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
law, gods judgment Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 87
luke (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
mani Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
mark, disciples Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96, 111
mark, discipleship Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96, 111
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81, 93; Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 29
mark, intended audience Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 111
mark, james and john Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 111
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690, 703; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
marriage Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
martyrdom Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
martyrdom and ascension of isaiah, matthew, gospel of Allison, 4 Baruch (2018) 441
martyrdom and ascension of isaiah Allison, 4 Baruch (2018) 441
martyrdom exhortation to Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 29
martyrs Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
matthew (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
matthias Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
messiah, death Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690, 703
messiah Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
messianic, qualifications Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
messianic, secrecy of jesus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 84, 85, 87
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
mount of olives Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257, 258
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 84, 87, 91
narrative, travel accounts Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83
narrative metalepsis Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 93
national hero (romance) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78, 81
norms, behavior Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283, 288
odysseus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 703
odyssey/odysseus, of christ Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86, 87
paradox/paradoxical(ly) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
parody (parodic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
passion, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
passion week Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
passover Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 85, 87, 91
peoples/nations Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 283, 286, 288
peter, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286, 288
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 703; Roukema, Jesus, Gnosis and Dogma (2010) 62, 136
petrine source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
pharisees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
pilate Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
pilgrimage\u2002, jewish Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 84
politics/political Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
prayer, christian Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
priesthood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 283
prophecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
psyche Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
psychoanalytic, psychoanalysis Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 423
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 258
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 258
rabbis (sages) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
religion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
resurrection Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
resurrection of the dead Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
revelation Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690
rome Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
rome\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 91
sacrifices Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
sadducees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246, 257
sage\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
sanhedrin Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
satan Rüpke, The individual in the religions of the ancient Mediterranean (2014) 288
scribes Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 690, 703
seder Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
self, notion of, christian self Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
self-sacrifice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
sins (sinful, sinners) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
slaves, slavery Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 423
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
speech with double relevance Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
spirit, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
symbol(ic), symbolism' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 423
talmud, babylonian Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
targums, prophetic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
targums Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 84, 87, 91
temple, destruction of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
temple of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
temples, in jerusalem Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
testament (biblical), nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 78
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 85, 87
tragic(ally) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
transfiguration Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
traveling sage\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
twelve, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
wanderradikalismus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 85
wealth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 258
πεπαιδευμένος\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87, 91
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 83, 84, 85, 86, 87, 91