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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 11.23


ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ.For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says.


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

30 results
1. Hebrew Bible, Deuteronomy, 11.17 (9th cent. BCE - 3rd cent. BCE)

11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you."
2. Hebrew Bible, Exodus, 9.33 (9th cent. BCE - 3rd cent. BCE)

9.33. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת־הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל־יְהוָה וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא־נִתַּךְ אָרְצָה׃ 9.33. And Moses went out of the city from Pharaoh, and spread forth his hands unto the LORD; and the thunders and hail ceased, and the rain was not poured upon the earth."
3. Hebrew Bible, Genesis, 7.4 (9th cent. BCE - 3rd cent. BCE)

7.4. כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת־כָּל־הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה׃ 7.4. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’"
4. Hebrew Bible, Job, 37.6, 38.8, 38.11 (9th cent. BCE - 3rd cent. BCE)

37.6. כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ 38.11. וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃ 37.6. For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain." 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" 38.11. And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?"
5. Hebrew Bible, Numbers, 12.7 (9th cent. BCE - 3rd cent. BCE)

12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.7. My servant Moses is not so; he is trusted in all My house;"
6. Hebrew Bible, Proverbs, 3.24, 8.29, 30.4 (9th cent. BCE - 3rd cent. BCE)

3.24. אִם־תִּשְׁכַּב לֹא־תִפְחָד וְשָׁכַבְתָּ וְעָרְבָה שְׁנָתֶךָ׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 30.4. מִי עָלָה־שָׁמַיִם וַיֵּרַד מִי אָסַף־רוּחַ בְּחָפְנָיו מִי צָרַר־מַיִם בַּשִּׂמְלָה מִי הֵקִים כָּל־אַפְסֵי־אָרֶץ מַה־שְּׁמוֹ וּמַה־שֶּׁם־בְּנוֹ כִּי תֵדָע׃ 3.24. When thou liest down, thou shalt not be afraid; Yea, thou shalt lie down, and thy sleep shall be sweet." 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 30.4. Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?"
7. Hebrew Bible, Psalms, 33.7, 65.7, 89.9, 104.9, 107.29, 148.8 (9th cent. BCE - 3rd cent. BCE)

33.7. כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃ 65.7. מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה׃ 89.9. יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ 148.8. אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃ 33.7. He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses." 65.7. Who by Thy strength settest fast the mountains, who art girded about with might;" 89.9. O LORD God of hosts, Who is a mighty one, like unto Thee, O LORD? And Thy faithfulness is round about Thee." 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth." 107.29. He made the storm a calm, So that the waves thereof were still." 148.8. Fire and hail, snow and vapour, Stormy wind, fulfilling His word;"
8. Hebrew Bible, 1 Kings, 13.18 (8th cent. BCE - 5th cent. BCE)

13.18. וַיֹּאמֶר לוֹ גַּם־אֲנִי נָבִיא כָּמוֹךָ וּמַלְאָךְ דִּבֶּר אֵלַי בִּדְבַר יְהוָה לֵאמֹר הֲשִׁבֵהוּ אִתְּךָ אֶל־בֵּיתֶךָ וְיֹאכַל לֶחֶם וְיֵשְׁתְּ מָיִם כִּחֵשׁ לוֹ׃ 13.18. And he said unto him: ‘I also am a prophet as thou art; and an angel spoke unto me by the word of the LORD, saying: Bring him back with thee into thy house, that he may eat bread and drink water.’—He lied unto him.—"
9. Hebrew Bible, Isaiah, 35.1 (8th cent. BCE - 5th cent. BCE)

35.1. וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃ 35.1. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃ 35.1. The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose."
10. Hebrew Bible, Jeremiah, 5.22, 10.13 (8th cent. BCE - 5th cent. BCE)

5.22. הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 5.22. Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it." 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;"
11. Septuagint, Wisdom of Solomon, 19.6 (2nd cent. BCE - 1st cent. BCE)

19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.
12. Mishnah, Avot, 2.13 (1st cent. CE - 3rd cent. CE)

2.13. Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem."
13. Mishnah, Berachot, 4.1-4.4 (1st cent. CE - 3rd cent. CE)

4.1. The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour." 4.2. Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion." 4.3. Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen." 4.4. Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer."
14. New Testament, 1 Corinthians, 1.19, 12.9, 13.2 (1st cent. CE - 1st cent. CE)

1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing.
15. New Testament, 1 Thessalonians, 1.5, 2.4 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts.
16. New Testament, 2 Corinthians, 3.17-3.18, 4.13 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 1.5, 1.8, 5.32, 5.38-5.39, 7.33, 8.6-8.7, 8.14-8.21, 10.14, 10.20, 10.29, 10.38, 11.2, 15.7-15.8, 19.1-19.6, 19.11-19.20 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 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. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me? 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 11.2. When Peter had come up to Jerusalem, those who were of the circumcision contended with him 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty.
18. New Testament, James, 1.6, 5.15 (1st cent. CE - 1st cent. CE)

1.6. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
19. New Testament, Jude, 22 (1st cent. CE - 1st cent. CE)

20. New Testament, Ephesians, 1.13 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise
21. New Testament, Galatians, 3.2, 3.13-3.14, 5.22 (1st cent. CE - 1st cent. CE)

3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness
22. New Testament, Hebrews, 3.2 (1st cent. CE - 1st cent. CE)

3.2. who was faithful to him who appointed him, as also was Moses in all his house.
23. New Testament, Romans, 4.20, 11.29, 12.19, 14.23 (1st cent. CE - 1st cent. CE)

4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God 11.29. For the gifts and the calling of God are irrevocable. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 14.23. But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin.
24. New Testament, John, 1.1-1.4, 1.9, 2.1-2.11, 6.16-6.21, 9.1-9.7, 11.4, 11.26-11.27, 11.40, 11.42, 14.1, 14.9-14.12, 14.16-14.17, 21.4-21.8 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.9. The true light that enlightens everyone was coming into the world. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 6.16. When evening came, his disciples went down to the sea 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18. The sea was tossed by a great wind blowing. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20. But he said to them, "I AM. Don't be afraid. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish.
25. New Testament, Luke, 5.1-5.11, 6.14-6.21, 7.11-7.17, 7.24-7.26, 7.28, 7.33-7.34, 8.22-8.25, 8.43-8.56, 9.6, 9.37-9.42, 10.1, 10.3-10.6, 10.9-10.11, 10.16, 10.19-10.20, 11.39-11.48, 11.52, 13.18-13.21, 17.6, 18.1, 23.44-23.45 (1st cent. CE - 1st cent. CE)

5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net. 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord. 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 5.11. When they had brought their boats to land, they left everything, and followed him. 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.6. They departed, and went throughout the villages, preaching the gospel, and healing everywhere. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you. 18.1. He also spoke a parable to them that they must always pray, and not give up 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 23.45. The sun was darkened, and the veil of the temple was torn in two.
26. New Testament, Mark, a b c d\n0 "10.27" "10.27" "10 27"\n1 1.13 1.13 1 13 \n2 1.40 1.40 1 40 \n3 1.41 1.41 1 41 \n4 10.23 10.23 10 23 \n.. ... ... .. .. \n161 9.5 9.5 9 5 \n162 9.6 9.6 9 6 \n163 9.7 9.7 9 7 \n164 9.8 9.8 9 8 \n165 9.9 9.9 9 9 \n\n[166 rows x 4 columns] (1st cent. CE - 1st cent. CE)

27. New Testament, Matthew, 6.6, 6.12, 6.14, 7.20, 8.11, 8.22-8.27, 9.11, 9.13, 10.1, 12.28, 12.33, 13.58, 14.22-14.23, 14.25-14.26, 14.28-14.31, 14.33, 17.14-17.18, 17.20, 17.27, 19.12, 21.18-21.22, 27.45, 27.51 (1st cent. CE - 1st cent. CE)

6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.12. Forgive us our debts, as we also forgive our debtors. 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 7.20. Therefore, by their fruits you will know them. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.22. But Jesus said to him, "Follow me, and leave the dead to bury their own dead. 8.23. When he got into a boat, his disciples followed him. 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying! 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.11. When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners? 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 13.58. He didn't do many mighty works there because of their unbelief. 14.22. Immediately Jesus made the disciples get into the boat, and to go ahead of him to the other side, while he sent the multitudes away. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 14.25. In the fourth watch of the night Jesus came to them, walking on the sea. 14.26. When the disciples saw him walking on the sea, they were troubled, saying, "It's a ghost!" and they cried out for fear. 14.28. Peter answered him and said, "Lord, if it is you, command me to come to you on the waters. 14.29. He said, "Come!"Peter stepped down from the boat, and walked on the waters to come to Jesus. 14.30. But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me! 14.31. Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt? 14.33. Those who were in the boat came and worshiped him, saying, "You are truly the Son of God! 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 27.45. Now from the sixth hour there was darkness over all the land until the ninth hour. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
28. Philostratus The Athenian, Life of Apollonius, 2.22, 3.18-3.20, 3.35, 3.41-3.42, 3.49, 6.11-6.13, 6.19 (2nd cent. CE

2.22. While he was waiting in the Temple, — and it took a long time for the king to be informed that strangers had arrived, — Apollonius said: O Damis, is there such a thing as painting? Why yes, he answered, if there be any such thing as truth. And what does this art do? It mixes together, replied Damis, all the colors there are, blue with green, and white with black, and red with yellow. And for what reason, said the other, does it mix these? For it isn't merely to get a color, like dyed wax. It is, said Damis, for the sake of imitation, and to get a likeness of a dog, or a horse, or a man, or a ship, or of anything else under the sun; and what is more, you see the sun himself represented, sometimes borne upon a four horse car, as he is said to be seen here, and sometimes again traversing the heaven with his torch, in case you are depicting the ether and the home of the gods. Then, O Damis, painting is imitation? And what else could it be? said he: for if it did not effect that, it would voted to be an idle playing with colors. And, said the other, the things which are seen in heaven, whenever the clouds are torn away from one another, I mean the centaurs and stag-antelopes, yes, and the wolves too, and the horses, what have you got to say about them? Are we not to regard them as works of imitation? It would seem so, he replied. Then, Damis, God is a painter, and has left his winged chariot, upon which he travels, as he disposes of affairs human and divine, and he sits down on these occasions to amuse himself by drawing these pictures, as children make figures in the sand. Damis blushed, for he felt that his argument was reduced to such an absurdity. But Apollonius, on his side, had no wish to humiliate him, for he was not unfeeling in his refutations of people, and said: But I am sure, Damis, you did not mean that; rather that these figures flit through the heaven not only without meaning, but, so far as providence is concerned, by mere chance; while we who by nature are prone to imitation rearrange and create them in these regular figures. We may, he said, rather consider this to be the case, O Apollonius, for it is more probable, and a much sounder idea. Then, O Damis, the mimetic art is twofold, and we may regard the one kind as an employment of the hands and mind in producing imitations, and declare that this is painting, whereas the other kind consists in making likenesses with the mind alone. Not twofold, replied Damis, for we ought to regard the former as the more perfect and more complete kind, being anyhow painting and a faculty of making likenesses with the help both of mind and hand; but we must regard the other kind as a department that, since its possessor perceives and imitates with the mind, without having the delineative faculty, and would never use his hand in depicting its objects. Then, said Apollonius, you mean, Damis, that the hand may be disabled by a blow or by disease? No, he answered, but it is disabled, because it has never handled pencil nor any instrument or color, and has never learned to draw. Then, said the other, we are both of us, Damis, agreed that man owes his mimetic faculty to nature, but his power of painting to art. And the same would appear to be true of plastic art. But, methinks, you would not confine painting itself to the mere use of colors, for a single color was often found sufficient for this purpose by our older painters; and as the art advanced, it employed four, and later, yet more; but we must also concede the name of a painting to an outline drawn without any color at all, and composed merely of shadow and light. For in such designs we see a resemblance, we see form and expression, and modesty and bravery, although they are altogether devoid of color; and neither blood is represented, nor the color of a man's hair or beard; nevertheless these compositions in monochrome are likenesses of people either tawny or white, and if we drew one of these Indians with a pencil without color, yet he would be known for a negro, for his flat nose, and his stiff curling locks and prominent jaw, and a certain gleam about his eyes, would give a black look to the picture and depict an Indian to the eyes of all those who have intelligence. And for this reason I should say that those who look at works of painting and drawing require a mimetic faculty; for no one could appreciate or admire a picture of a horse or of a bull, unless he had formed an idea of the picture represented. Nor again could one admire a picture of Ajax, by the painter Timomachus, which represents him in a state of madness, unless one had conceived in one's mind first an idea or notion of Ajax, and had entertained the probability that after killing the flocks in Troy he would sit down exhausted and even meditate suicide. But these elaborate works of Porus we cannot, Damis, regard as works of brass founding alone, for they are cast in brass; so let us regard them as the chefs d'oeuvre of a man who is both painter and brass-founder at once, and as similar to the work of Hephaestus upon the shield of Achilles, as revealed in Homer. For they are crowded together in that work too men slaying and slain, and you would say that the earth was stained with gore, though it is made of brass. 3.18. And when he had taken his seat, he said: Ask whatever you like, for you find yourself among people who know everything. Apollonius then asked him whether they knew themselves also, thinking that he, like the Greeks, would regard self-knowledge as a difficult matter. But the other, contrary to Apollonius' expectations, corrected him and said: We know everything, just because we begin by knowing ourselves; for no one of us would be admitted to this philosophy unless he first knew himself. And Apollonius remembered what he had heard Phraotes say, and how he who would become a philosopher must examine himself before he undertakes the task; and he therefore acquiesced in this answer, for he was convinced of its truth in his own case also. He accordingly asked a fresh question, namely, who they considered themselves to be; and the other answered We consider ourselves to be Gods. Apollonius asked afresh: Why? Because, said the other, we are good men. This reply struck Apollonius as so instinct with trained good sense that he subsequently mentioned it to Domitian in his defense of himself. 3.19. HE therefore resumed his questions and said: And what view do you take of the soul? That, replied the other, which Pythagoras imparted to you, and which we imparted to the Egyptians. Would you then say, said Apollonius, that as Pythagoras declared himself to be Euphorbus, so you yourself, before you entered your present body, were one of the Trojans or Achaeans or someone else? And the Indian replied: Those Achaean sailors were the ruin of Troy, and your talking so much about it is the ruin of you Greeks. For you imagine that the campaigners against Troy were the only heroes that ever were, and you forget other heroes both more numerous and more divine, whom your own country and that of the Egyptians and that of the Indians have produced. Since then you have asked me about my earlier incarnation, tell me, whom you regard as the most remarkable of the assailants or defenders of Troy. I, replied Apollonius, regard Achilles, the son of Peleus and Thetis, as such, for he and no other is celebrated by Homer as excelling all the Achaeans in personal beauty and size, and he knows of mighty deeds of his. And he also rates very highly such men as Ajax and Nireus, who were only second to him in beauty and courage, and are celebrated as such in his poems. With him, said the other, O Apollonius, I would have you compare my own ancestor, or rather my ancestral body, for that was the light in which Pythagoras regarded Euphorbus. 3.20. There was then, he said, a time when the Ethiopians, an Indian race, dwelt in this country, and when Ethiopia as yet was not; but Egypt stretched its borders beyond Meroe and the cataracts, and on the one side included in itself the fountains of the Nile, and on the other was only bounded by the mouths of the river. Well, at that time of which I speak, the Ethiopians lived here, and were subject to King Ganges, and the land was sufficient for their sustece, and the gods watched over them; but when they slew this king, neither did the rest of the Indians regard them as pure, nor did the land permit them to remain upon it; for it spoiled the seed which they sowed in it before it came into ear, and it inflicted miscarriages on their women, and it gave a miserable feed to their flocks; and wherever they tried to found a city, it would give way sink down under their feet. Nay more, the ghost of Ganges drove them forward on their path, a haunting terror to their multitude, and it did not quit them until they atoned to earth by sacrificing the murderers who had shed the king's blood with their hands. Now this Ganges it seems, was ten cubits high, and in personal beauty excelled any man the world had yet seen, and he was the son of the river Ganges; and when his own father inundated India, he himself turned the flood into the Red Sea, and effected a reconciliation between his father and the land, with the result that the latter brought forth fruits in abundance for him when living, and also avenged him after death. And since Homer brings Achilles to Troy in Helen's behalf, and relates how he took twelve cities by sea and eleven on land, and how he was carried away by wrath because he had been robbed of a woman by the king, on which occasion, in my opinion, he showed himself merciless and cruel, let us contrast the Indian in similar circumstances. He on the contrary set himself to found sixty cities, which are the most considerable of those hereabouts — and I would like to know who would regard the destruction of cities as a better title to fame than the rebuilding of them — and he also repulsed the Scythians who once invaded this land across the Caucasus. Surely it is better to prove yourself a good man by liberating your country than to bring slavery upon a city, and that too on behalf of a woman who probably was never really carried off against her will. And he had formed an alliance with the king of the country, over which Phraotes now rules, although that other had violated every law and principle of morality by carrying of his wife, he yet did not break his oath, and so stable, he said, was his pledged word, that, in spite of the injury he had suffered, he would not do anything to harm that other. 3.35. And the subject is so vast and so far transcends our mental powers, that I do not know any example adequate to illustrate it; but we will take that of a ship, such as the Egyptians construct for our seas and launch for the exchange of Egyptian goods against Indian wares. For there is an ancient law in regard to the Red Sea, which the king Erythras laid down, when he held sway over that sea, to the effect that the Egyptians should not enter it with a vessel of war, and indeed should employ only a single merchant ship. This regulation obliged the Egyptians to contrive a ship equivalent to several at once of those which other races have; and they ribbed the sides of this ship with bolts such as hold a ship together, and they raised its bulwarks and its mast to a great height, and they constructed several compartments, such as are built upon the timber balks which run athwart a ship, and they set several pilots in this boat and subordinated them to the oldest and wisest of their number, to conduct the voyage; and there were several officers on the prow and excellent and handy sailors to man the sails; and in the crew of this ship there was a detachment of armed men, for it is necessary to equip the ship and protect it against the savages of the Gulf that live on the right hand as you enter it, in case they should ever attack and plunder it on the high seas. Let us apply this imagery to the universe, and regard it in the light of a naval construction; for then you must apportion the first and supreme position to God the begetter of this animal, and subordinate posts to the gods who govern its parts; and we may well assent to the statements of the poets, when they say that there are many gods in heaven and many in the sea, and many in the fountains and streams, and many round about the earth, and that there are some even under the earth. But we shall do well to separate from the universe the region under the earth, if there is one, because the poets represent it as an abode of terror and corruption. 3.41. BOTH Apollonius and Damis then took part in the interviews devoted to abstract discussions; not so with the conversations devoted to occult themes, in which they pondered the nature of astronomy or divination, and considered the problem of foreknowledge, and handled the problems of sacrifice and of the invocations in which the gods take pleasure. In these Damis says that Apollonius alone partook of the philosophic discussion together with Iarchas, and that Apollonius embodied the results in four books concerning the divination by the stars, a work which Moeragenes has mentioned. And Damis says that he composed a work on the way to offer sacrifice to the several gods in a manner pleasing to them. Not only then do I regard the work on the science of the stars and the whole subject of such divination as transcending human nature, but I do not even know if anyone has these gifts; but I found the treatise on sacrifices in several cities, and in the houses of several learned men; moreover, if anyone should translate [ 1] it, he would find it to be a grave and dignified composition, and one that rings of the author's personality. And Damis says thatIarchas gave seven rings to Apollonius named after the seven stars, and that Apollonius wore each of these in turn on the day of the week which bore its name. 3.42. AS to the subject of foreknowledge, they presently had a talk about it, for Apollonius was devoted to this kind of lore, and turned most of their conversations on to it. For this Iarchas praised him and said: My good friend Apollonius, those who take pleasure in divination, are rendered divine thereby and contribute to the salvation of mankind. For here we have discoveries which we must go to a divine oracle in order to make; yet these, my good friend, we foresee of our unaided selves and foretell to others things which they know not yet. This I regard as the gift of one thoroughly blessed and endowed with the same mysterious power as the Delphic Apollo. Now the ritual insists that those who visit a shrine with a view to obtaining a response, must purify themselves first, otherwise they will be told to depart from the temple. Consequently I consider that one who would foresee events must be healthy in himself, and must not have his soul stained with any sort of defilement nor his character scarred with the wounds of any sins; so he will pronounce his predictions with purity, because he will understand himself and the sacred tripod in his breast, and with ever louder and clearer tone and truer import will he utter his oracles. Therefore you need not be surprised, if you comprehend the science, seeing that you carry in your soul so much ether. 3.49. And the phoenix, he said, is the bird which visits Egypt every five hundred years, but the rest of that time it flies about in India; and it is unique in that it gives out rays of sunlight and shines with gold, in size and appearance like an eagle; and it sits upon the nest; which is made by it at the springs of the Nile out of spices. The story of the Egyptians about it, that it comes to Egypt, is testified to by the Indians also, but the latter add this touch to the story, that the phoenix which is being consumed in its nest sings funeral strains for itself. And this is also done by the swans according to the account of those who have the wit to hear them. 6.11. When he ended, all turned their eyes upon Apollonius; his own followers knowing well that he would reply, while Thespesion's friends wondered what he could say in answer. But he, after praising the fluency and vigor of the Egyptian, merely said: Have you anything more to say? No, by Zeus, said the other, for I have said all I have to say. Then he asked afresh: And has not any one of the rest of the Egyptians anything to say? I am their spokesman, answered his antagonist, and you have heard them all. Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: You have very well described and in a sound philosophic spirit the choice which Prodicus declares Heracles to have made as a young man; but, ye wise men of the Egyptians, it does not apply in the least to myself. For I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself; and as I am older than any of you, except Thespesion, I myself am better qualified, now I have got here, to advise you how to choose wisdom, if I did not find that you had already made the choice. Being, however, as old as I am, and so far advanced in wisdom as I am, I shall not hesitate as it were to make you the auditors of my life and motives, and teach you that I rightly chose this life of mine, than which no better one has ever suggested itself to me. For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence described in the proverbial phrase, An ox sits upon it. I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings, not choosing one form of wisdom rather than another of two presented me, as you, my excellent Thespesion, advise me to do. For philosophy marshaled before me her various points of view, investing them with the adornment proper to each and she commanded me to look upon them and make a sound choice. Now they were all possessed of an august and divine beauty; and some of them were of such dazzling brightness that you might well have closed your eyes. However I fixed my eyes firmly upon all of them, for they themselves encouraged me to do so by moving towards me, and telling me beforehand how much they would give me. Well, one of them professed that she would shower upon me a swarm of pleasures without any toil on my part and another that she would give me rest after toil; and a third that she would mingle mirth and merriment in my toil; and everywhere I had glimpses of pleasures and of unrestrained indulgence in the pleasures of the table; and it seemed that I had only to stretch out my hand to be rich, and that I needed not to set any bridle upon my eyes, but love and loose desire and such-like feelings were freely allowed me. One of them, however, boasted that she would restrain me from such things, but she was bold and abusive and in an unabashed manner elbowed all others aside; and I beheld the ineffable form of wisdom 6.12. Damis says that he breathed afresh when he heard this address; for that the Egyptians were so impressed by Apollonius' words, that Thespesion, in spite of the blackness of his complexion, visibly blushed, while the rest of them seemed in some way stunned by the vigorous and fluent discourse which they listened to; but the youngest of them, whose name was Nilus, leapt up from the ground, he says, in admiration, and passing over to Apollonius shook hands with him, and besought him to tell him about the interviews which he had had with the Indians. And Apollonius, he says, replied: I should not grudge you anything, for you are ready to listen, as I see, and are ready to welcome wisdom of every kind; but I should not care to pour out the teachings I gathered there upon Thespesion or on anyone else who regards the lore of the Indians as so much nonsense. Whereupon Thespesion said: But if you were a merchant or a seafarer, and you brought to us some cargo or other from over there, would you claim, merely because it came from India, to dispose of it untested and unexamined, refusing us either the liberty of looking at it or tasting it? But Apollonius repled as follows: I should furnish it to those who asked for it; but if the moment my ship had reached the harbor, someone came down the beach and began to run down my cargo and abuse myself, and say that I came from a country which produces nothing worth having, and if he reproached me for sailing with a cargo of shoddy goods, and tried to persuade the rest to think like himself, do you suppose that one would, after entering such a harbor, cast anchor or make his cables fast, and not rather hoist his sails and put to sea afresh, entrusting his goods more gladly to the winds than to such undiscerning and inhospitable people? Well, I anyhow, said Nilus, lay hold on your cables, and entreat you, my skipper, to let me share your goods that you bring hither; and I would gladly embark with you in your ship as a super-cargo and a clerk to check your merchandise. 6.13. Thespesion, however, was anxious to put a stop to such propositions, so he said: I am glad, Apollonius, that you are annoyed at what we said to you; for you can the more readily condone our annoyance at the misrepresentation you made of our local wisdom, long before you had gained any experience of its quality. Apollonius was for a moment astonished at these words, for he had heard nothing as yet of the intrigues of Thrasybulus and Euphrates; but as was his wont, he guessed the truth and said: The Indians, O Thespesion, would never have behaved as you have, nor have given ear to these insinuation dropped by Euphrates, for they have a gift of prescience. Now I never have had any quarrel of my own with Euphrates; I only tried to wean him of his passion for money and cure his propensity to value everything by what he could make out of it; but I found that my advice was not congenial to him, nor in his case practicable; nay he merely takes it as a tacit reproach, and never loses any opportunity of intriguing against me. But since you have found his attacks upon my character so plausible, I may as well tell you that it is you, rather than myself, that he has calumniated. For though, as is clear to me, the victims of calumny incur considerable dangers, since they are, I suppose, sure to be disliked without having done any wrong, yet neither are those who incline to listen to the calumnies free from danger; for in the first place they will be convicted of paying respect to lies and giving them as much attention as they would to the truth, and secondly they are convicted of levity and credulity, faults which it is disgraceful even for a stripling to fall into. And they will be thought envious, because they allow envy to teach them to listen to unjust tittle-tattle; and they expose themselves all the more to calumny, because they think it true of others. For man is by nature inclined to commit a fault which he does not discredit when he hears it related to others. Heaven forbid that a man of these inclinations should become a tyrant, or even president of a popular state; for in his hands even a democracy would become a tyranny; nor let him be made a judge, for surely he will not ever discern the truth. Nor let him be captain of a ship, for the crew would mutiny, nor general of an army, for that would bring luck to the adversary; nor let one of his disposition attempt philosophy, for he would not consider the truth in forming his opinions. But Euphrates has deprived you of even the quality of wisdom; for how can those on whom he has imposed with his falsehoods claim wisdom for themselves? have they not deserted from it to take sides with one who has persuaded them of improbabilities? Here Thespesion tried to calm him, and remarked: Enough of Euphrates and of his small-minded affairs; for we are quite ready even to reconcile you with him, since we consider it the proper work of a sage to be umpire in the disputes of other sages. But, said Apollonius, who shall reconcile me with you? For the victim of lies must surely be driven into hostility by the falsehood. ... Be it so, said Apollonius, and let us hold a conversation, for that will be the best way of reconciling us. 6.19. Ask, they said, for you know question comes first and argument follows on it. It is about the gods that I would like to ask you a question first, namely, what induced you to impart, as your tradition, to the people of this country forms of the gods that are absurd and grotesque in all but a few cases? In a few cases, do I say? I would rather say that in very few are the gods' images fashioned in a wise and god-like manner, for the mass of your shrines seem to have been erected in honor rather of irrational and ignoble animals than of gods. Thespesion, resenting these remarks, said: And your own images in Greece, how are they fashioned? In the way, he replied, in which it is best and most reverent to construct images of the gods. I suppose you allude, said the other, to the statue of Zeus in Olympia, and to the image of Athena and to that of the Cnidian goddess and to that of the Argive goddess and to other images equally beautiful and full of charm? Not only to these, replied Apollonius, but without exception I maintain, that whereas in other lands statuary has scrupulously observed decency and fitness, you rather make ridicule of the gods than really believe in them. Your artists, then, like Phidias, said the other, and like Praxiteles, went up, I suppose, to heaven and took a copy of the forms of the gods, and then reproduced these by their art or was there any other influence which presided over and guided their molding? There was, said Apollonius, and an influence pregt with wisdom and genius. What was that? said the other, for I do not think you can adduce any except imitation. Imagination, said Apollonius, wrought these works, a wiser and subtler artist by far than imitation; for imitation can only create as its handiwork what it has seen, but imagination equally what it has not seen; for it will conceive of its ideal with reference to the reality, and imitation is often baffled by terror, but imagination by nothing; for it marches undismayed to the goal which it has itself laid down. When you entertain a notion of Zeus you must, I suppose, envisage him along with heaven and seasons and stars, as Phidias in his day endeavoured to do, and if you would fashion an image of Athena you must imagine in your mind armies and cunning, and handicrafts, and how she leapt out of Zeus himself. But if you make a hawk or an owl or a wolf or a dog, and put it in your temples instead of Hermes or Athena or Apollo, your animals and your birds may be esteemed and of much price as likenesses, but the gods will be very much lowered in their dignity. I think, said the other, that you criticize our religion very superficially; for if the Egyptians have any wisdom, they show it by their deep respect and reverence in the representation of the gods, and by the circumstance that they fashion their forms as symbols of a profound inner meaning, so as to enhance their solemnity and august character. Apollonius thereon merely laughed and said: My good friends, you have indeed greatly profited by the wisdom of Egypt and Ethiopia, if your dog and your ibis and your goat seem particularly august and god-like, for this is what I learn from Thespesion the sage.But what is there that is august or awe-inspiring in these images? Is it not likely that perjurers and temple-thieves and all the rabble of low jesters will despise such holy objects rather than dread them; and if they are to be held for the hidden meanings which they convey, surely the gods in Egypt would have met with much greater reverence, if no images of them had ever been set up at all, and if you had planned your theology along other lines wiser and more mysterious. For I imagine you might have built temples for them, and have fixed the altars and laid down rules about what to sacrifice and what not, and when and on what scale, and with what liturgies and rites, without introducing any image at all, but leaving it to those who frequented the temples to imagine the images of the gods; for the mind can more or less delineate and figure them to itself better than can any artist; but you have denied to the gods the privilege of beauty both of the outer eye and of an inner suggestion. Thespesion replied and said: There was a certain Athenian, called Socrates, a foolish old man like ourselves, who thought that the dog and the goose and the plane tree were gods and used to swear by them. He was not foolish, said Apollonius, but a divine and unfeignedly wise man; for he did not swear by these objects on the understanding that they were gods, but to save himself from swearing by the gods.
29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

30. Palladius of Aspuna, Lausiac History, 18.26



Subjects of this text:

subject book bibliographic info
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
beast Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 227, 228
children, childhood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
cosmic order Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
cosmos Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 227, 228
crucifixion Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
curse Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
demon, demonic Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
demon, demonology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
demons Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
dissimulation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
divine command, refusal Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
divine speech, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221, 227, 228
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
ecclesiology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
education, teacher figure Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
emotions Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
encheirizein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298
encomium Keener, First-Second Corinthians (2005) 108
enemy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
enigmatic speech, graeco-roman oracular and prophetic, pedagogic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
entrustedness, in scriptures Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298
entrustedness, of christians Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 314
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 228
ethical, divine-human trust as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 314
exemplars of trust, jesus as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221, 228
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
face Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
faith, lack of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
faith, prayer of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
fasting Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
food laws, eating without discrimination Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299, 306
god, power of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 221, 227, 228, 298, 299, 306, 314
habitus Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
healing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
heart Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 314
identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 221, 298, 299
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 314
index of subjects, shammaite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
israel, people of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
israel Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
jewish prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
john of lycopolis Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
john the baptist Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
kingdom, of priests Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 314
lazarus, raising of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 227
lords prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 227
loyalty Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
luke (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
magic Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
matthew (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
mediator, others, in imitation of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
nehonya ben hakana, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
new testament Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
norms, behavior Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221, 227, 228
or, abba Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
palladius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
paratithenai Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298
passion narrative, trust in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
patermuthius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
paul, st.' Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 78
paul Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
peter's vision, halakhic perspectives" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
peter's vision, non-abolitionist reading" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
petitions of the lords prayer, fifth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
petitions of the lords prayer, fourth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
pistis, apistia Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299
pistis, oligopistia Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
pistis, power of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
pistis Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
power, consequence of pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299, 306
power, divine Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
power, of spirit, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 299
power Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
practice Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
prayer, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290, 291
prayer, intercessory Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
prayer, lack of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
pre-election Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 299
priest Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
prophecy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
propositional trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 227
proseuche Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
rebuke, by cynic teacher Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
rebuke, riddling or enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
resurrection of the dead Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 314
riddle, riddling, pedagogic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 232
risk, relation to trust in general Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 314
sacrifice Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
scribes Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 227, 228, 298
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 306
shimon b. nataneel, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
shimon ha-pekoli Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
short prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
sickness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
sin, removal of sin Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
sin, sinner Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
soteriology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
spirit, evil or unclean Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 298, 299, 306
steadfastness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 200
temple, jerusalem temple Rüpke, The individual in the religions of the ancient Mediterranean (2014) 290
temple Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
therapeutic trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 221, 298
usha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
wealth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 258
wisdom, and cosmos Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, human Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, in 1 corinthians Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom, in gospels Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
wisdom of solomon, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 223
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 299
wordplay, in dreams and interpretation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 78
yavne Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
yehuda (yuda), r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
yehuda the prince, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
yoshua, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273