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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 11.1


Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦWhen they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples


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

40 results
1. Septuagint, Tobit, 14.5 (10th cent. BCE - 2nd cent. BCE)

14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Exodus, 4.20 (9th cent. BCE - 3rd cent. BCE)

4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand."
3. Hebrew Bible, Hosea, 2.16, 12.10 (9th cent. BCE - 3rd cent. BCE)

2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her." 12.10. But I am the LORD thy God From the land of Egypt; I will yet again make thee to dwell in tents, As in the days of the appointed season."
4. Hebrew Bible, Psalms, 118.19-118.20, 118.26 (9th cent. BCE - 3rd cent. BCE)

118.19. פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃ 118.26. בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃ 118.19. Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD." 118.20. This is the gate of the LORD; The righteous shall enter into it." 118.26. Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD."
5. Hebrew Bible, Isaiah, 11.6, 56.7 (8th cent. BCE - 5th cent. BCE)

11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 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."
6. 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."
7. Hebrew Bible, Joshua, 5.9, 6.9 (8th cent. BCE - 5th cent. BCE)

5.9. וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃ 6.9. וְהֶחָלוּץ הֹלֵךְ לִפְנֵי הַכֹּהֲנִים תקעו [תֹּקְעֵי] הַשּׁוֹפָרוֹת וְהַמְאַסֵּף הֹלֵךְ אַחֲרֵי הָאָרוֹן הָלוֹךְ וְתָקוֹעַ בַּשּׁוֹפָרוֹת׃ 5.9. And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day." 6.9. And the armed men went before the priests that blew the horns, and the rearward went after the ark, [the priests] blowing with the horns continually."
8. Hebrew Bible, Ezekiel, 41-48, 40 (6th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, Ecclesiastes, 1.9 (5th cent. BCE - 2nd cent. BCE)

1.9. מַה־שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה־שֶׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל־חָדָשׁ תַּחַת הַשָּׁמֶשׁ׃ 1.9. That which hath been is that which shall be, And that which hath been done is that which shall be done; And there is nothing new under the sun."
10. Hebrew Bible, Zechariah, 8.7, 9.9, 14.4-14.5 (5th cent. BCE - 4th cent. BCE)

8.7. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מוֹשִׁיעַ אֶת־עַמִּי מֵאֶרֶץ מִזְרָח וּמֵאֶרֶץ מְבוֹא הַשָּׁמֶשׁ׃ 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ 14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 8.7. Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country;" 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass." 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south." 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee."
11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

887e. they heard and saw the prostrations and devotions of all the Greeks and barbarians, under all conditions of adversity and prosperity, directed to these luminaries, not as though they were not gods, but as though they most certainly were gods beyond the shadow of a doubt— Ath. all this evidence is contemned by these people, and that for no sufficient reason, as everyone endowed with a grain of sense would affirm; and so they are now forcing us to enter on our present argument.
12. Septuagint, Tobit, 14.5 (4th cent. BCE - 2nd cent. BCE)

14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
13. Anon., Psalms of Solomon, 11.1, 11.5-11.6 (2nd cent. BCE - 1st cent. BCE)

14. Hebrew Bible, Daniel, 6.12, 12.11-12.12 (2nd cent. BCE - 2nd cent. BCE)

6.12. אֱדַיִן גֻּבְרַיָּא אִלֵּךְ הַרְגִּשׁוּ וְהַשְׁכַּחוּ לְדָנִיֵּאל בָּעֵא וּמִתְחַנַּן קֳדָם אֱלָהֵהּ׃ 12.11. וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים׃ 12.12. אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה׃ 6.12. Then these men came tumultuously, and found Daniel making petition and supplication before his God." 12.11. And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causes appalment set up, there shall be a thousand two hundred and ninety days." 12.12. Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days."
15. Anon., Didache, 8.3, 10.6, 16.7 (1st cent. CE - 2nd cent. CE)

16. 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
17. Mishnah, Shekalim, 5.3-5.4 (1st cent. CE - 3rd cent. CE)

5.3. There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers." 5.4. If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand."
18. New Testament, 1 Corinthians, 10.6, 15.2, 16.22 (1st cent. CE - 1st cent. CE)

10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord!
19. New Testament, 1 Thessalonians, 3.13 (1st cent. CE - 1st cent. CE)

3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
20. New Testament, Acts, 1.6-1.12 (1st cent. CE - 2nd cent. CE)

1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away.
21. New Testament, Apocalypse, 5.8, 22.20 (1st cent. CE - 1st cent. CE)

5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 22.20. He who testifies these things says, "Yes, I come quickly."Amen! Yes, come, Lord Jesus.
22. New Testament, Hebrews, 5.6, 5.10, 8.5 (1st cent. CE - 1st cent. CE)

5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 5.10. named by God a high priest after the order of Melchizedek. 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain.
23. New Testament, Romans, 4.1, 5.14, 6.17, 11.26 (1st cent. CE - 1st cent. CE)

4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
24. New Testament, John, 1.9, 1.29, 10.38, 11.2, 11.38-11.39, 11.45, 12.7, 12.12-12.16, 17.1-17.26, 18.2-18.5, 19.12-19.16, 19.31 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.45. Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.14. Jesus, having found a young donkey, sat on it. As it is written 12.15. Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt. 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.6. I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 17.7. Now they have known that all things whatever you have given me are from you 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.9. I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. 17.10. All things that are mine are yours, and yours are mine, and I am glorified in them. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 17.13. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. 18.2. Now Judas, who betrayed him, also knew the place, for Jesus often resorted there with his disciples. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.4. Jesus therefore, knowing all the things that were happening to him, went forth, and said to them, "Who are you looking for? 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.13. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha. 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 19.16. So then he delivered him to them to be crucified. So they took Jesus and led him away. 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away.
25. New Testament, Luke, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 9.18, 9.19, 9.20, 9.21, 9.22, 9.43, 9.51-19.27, 10.38, 10.39, 10.40, 10.41, 10.42, 18.31, 18.32, 18.43, 19.11, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 21.37, 22.3, 22.4, 22.5, 22.6, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.22, 22.39, 22.40, 22.41, 22.42, 22.43, 22.44, 22.45, 22.46, 22.47, 22.48, 22.49, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.20, 23.21, 23.22, 23.23, 23.24, 23.54 (1st cent. CE - 1st cent. CE)

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.
26. New Testament, Mark, 1.1-1.15, 1.21-1.45, 2.15-2.16, 2.23, 3.7, 3.13-3.20, 4.10, 4.33-4.38, 5.21-5.24, 5.31, 5.38-5.41, 6.1, 6.29, 6.35, 6.41, 6.45, 7.2, 7.5, 7.17, 8.10, 8.27-8.34, 9.1-9.9, 9.14, 9.25, 9.28, 9.30-9.32, 9.35, 9.38, 10.1, 10.10, 10.13, 10.16, 10.32-10.35, 10.45-10.48, 10.52, 11.2-11.19, 11.28, 11.31-11.32, 12.7, 12.12-12.13, 12.15-12.17, 12.37, 12.43, 13.1, 13.3, 13.12, 14.1, 14.8, 14.10-14.16, 14.21-14.26, 14.32-14.47, 14.61-14.62, 15.1-15.24, 15.29-15.32, 15.39, 15.41 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.20. The multitude came together again, so that they could not so much as eat bread. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 9.32. But they didn't understand the saying, and were afraid to ask him. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.10. In the house, his disciples asked him again about the same matter. 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest! 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 11.19. When evening came, he went out of the city. 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 14.13. He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.15. He will himself show you a large upper room furnished and ready. Make ready for us there. 14.16. His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear. 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem.
27. New Testament, Matthew, 5.17-5.37, 5.41, 12.38-12.40, 16.13-16.16, 16.21-16.22, 20.28-20.34, 21.1-21.15, 24.3, 25.31, 26.1, 26.6, 26.12, 26.14-26.16, 26.24, 26.26-26.31, 26.36-26.50, 27.11-27.14, 27.16-27.23, 27.32, 27.59-27.61 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 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. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.41. Whoever compels you to go one mile, go with him two. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 26.1. It happened, when Jesus had finished all these words, that he said to his disciples 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.31. Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 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. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him. 27.11. Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?"Jesus said to him, "So you say. 27.12. When he was accused by the chief priests and elders, he answered nothing. 27.13. Then Pilate said to him, "Don't you hear how many things they testify against you? 27.14. He gave him no answer, not even one word, so that the governor marveled greatly. 27.16. They had then a notable prisoner, called Barabbas. 27.17. When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ? 27.18. For he knew that because of envy they had delivered him up. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him. 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas! 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified! 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified! 27.32. As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. 27.59. Joseph took the body, and wrapped it in a clean linen cloth 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb.
28. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE)

29. Aelius Aristides, Orations, 4.72 (2nd cent. CE - 2nd cent. CE)

30. Anon., Marytrdom of Polycarp, 5.1, 6.1, 6.2, 7.1, 7.2, 7.3, 8.1, 8.2, 9.1-11.2, 12.2-13.1, 18.2, 18.3, 21 (2nd cent. CE - 2nd cent. CE)

31. Irenaeus, Refutation of All Heresies, 5.35.1 (2nd cent. CE - 3rd cent. CE)

32. Philostratus The Athenian, Lives of The Sophists, 576, 533 (2nd cent. CE

33. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

34. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

35. 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
36. Nag Hammadi, Apocalypse of Peter, 2.12 (3rd cent. CE - 3rd cent. CE)

37. Anon., 4 Ezra, 7.123, 12.38, 13.52

12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day.
38. Anon., 4 Baruch, 9.18

9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.
39. Anon., Apocalypse of Peter, 2.12

40. Egeria (Eucheria), Itinerarium, 29.3



Subjects of this text:

subject book bibliographic info
adoption metaphor in gospel of mark Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125, 130
angel Allison, 4 Baruch (2018) 443
animal, ass, donkey, mule Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 223
anointing, narrative of the Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
apostles Allison, 4 Baruch (2018) 443
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
augustus worship of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125, 130
baptism, biblical narratives as types for Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 326
baptism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
baptism of jesus adoptive interpretation of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
baptism of jesus divine sonship bestowed at Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
baptism of jesus reading through roman sociopolitical lens Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
berachiah, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
bethany Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
bethphage Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
betrayal Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
bezae, codex Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
bible, baptism, biblical types for Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 326
bible, biblical narratives Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 312, 326
bible, ekphrasis, use of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 326
bible, ekphrasis Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 312
bible, in thessaly Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 312
biography (lives) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
body, blood Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
body, bones Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
body Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
burial Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
caesarea philippi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
caiaphas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
centurion at, in gospel of mark Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
centurion at Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
christ Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
church of the ascension Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
circumlocution Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
comitia curiata (representative assembly) Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
conception and birth, genealogy Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
constantine Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
creed in gospels Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
crucifixion, cross Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
crucifixion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
crusades Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
daniel Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
david, king Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
death Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
dialect, attic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
didache Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
disciple, twelve Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 223
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
divi filius jesus as Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
divine presence, spirit Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
divine voice at transfiguration Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
economics, extortion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
economics, labor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
economics, requisition (angareia) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
economics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73
egypt, egyptian Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
ekphrasis, inscriptions disseminating biblical narratives Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 312, 326
elijah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
entries (adventus) Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
gladiator Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
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
golden gate (jerusalem) Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73
gospels Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
greek syntax, verb tense usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
greek syntax, word order Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
halakhah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
ham, r. son of r. hoshaa Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
hanuth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
hillel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
hospitality Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
hymns Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
isaac, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
israel Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
jacob, son of isaac Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
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
jeremiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jerome Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
jerusalem Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
jesus, as the anointed one, the messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
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; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
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/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
josephus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
judah Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
judas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
judea, judah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
judith Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
king, emperor, herod antipas Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
last redeemer like the first one Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
law, roman Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
lazarus Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
levi, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
mark, arrest of jesus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
mark, disciples Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, discipleship Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 96
mark, gospel of adoption metaphors in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125, 130
mark, gospel of crucifixion scene Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
mark, gospel of familial ties and genealogy in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
mark, reasons for conflict between jesus and judaism Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
mark, trial of jesus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685, 728
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
martha Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
martha drunk with pain, faith of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
martyrdom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
mary Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
mary magdalene Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
matthias Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
melchizedek Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
messiah, death Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
messiah Allison, 4 Baruch (2018) 443; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
messiah as new moses Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
miracles, secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
miracles 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) 685
moses, mosaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
mount of olives Allison, 4 Baruch (2018) 443; Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
muslims Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73
nazareth Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
nonverbal aspects of prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
palm sunday Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
parousia (of christ) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
passion Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
pater patriae Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
patria potestas Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 125
paul the apostle Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
persia Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
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
philip (herod's son)" Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
pilgrimage Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
poemenia' Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 36
postcolonial theory and colonial mimicry Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
prayer/praying, direction Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
prayer/praying, time for prayer/prayer hours Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 72
prophecies Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
rabbis (sages) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
raising of lazarus and resurrection of jesus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
reader vs. participants Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
redeemer, deliverer Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
religion passim, prayer Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
religion passim, sacrifice Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
resurrection Allison, 4 Baruch (2018) 443; Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
revelation Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
rhetoric, allegory, symbolism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
rhetoric, narrative Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric, second sophistic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
roman empire, judicial procedure Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
roman empire, local security services Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
roman empire/sociopolitical realm insights from postcolonial theory Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
rome, empire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
sabbath Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
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
salvation Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
sanhedrin, powers Bickerman and Tropper, Studies in Jewish and Christian History (2007) 728
sanhedrin Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 685
see also raising of lazarus, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 41
shiloh Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
sihon and og Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
sion Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
slavery (servant) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
smyrna Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
son of god, gods chosen, jesus divine sonship, jesus as son of god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
son of god Allison, 4 Baruch (2018) 443
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126, 164
son of man as relating to jesus vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
spirit, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
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
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
torture Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
transfiguration Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 246
transfiguration divine voice at Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
transfiguration in gospel of mark Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
transfiguration site of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 130
transportation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
warfare, military, soldier Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
warfare, military Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
wilderness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 126
zechariah Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 299
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 73