Tiresias: The Ancient Mediterranean Religions Source Database

8257

New Testament, Mark, 14.39
καὶ πάλιν ἀπελθὼν προσηύξατο [τὸν αὐτὸν λόγον εἰπών]. Again he went away, and prayed, saying the same words.

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

38 results
1. Hebrew Bible, Exodus, 3.5, 19.10-19.15 (9th cent. BCE - 3rd cent. BCE) 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’" 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
2. Hebrew Bible, Genesis, 2.8-3.24, 3, 3.4, 3.5, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Psalms, 41.10, 55.11, 110.1 (9th cent. BCE - 3rd cent. BCE) 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
4. Hebrew Bible, 2 Kings, 23.12 (8th cent. BCE - 5th cent. BCE) 23.12. וְאֶת־הַמִּזְבְּחוֹת אֲשֶׁר עַל־הַגָּג עֲלִיַּת אָחָז אֲשֶׁר־עָשׂוּ מַלְכֵי יְהוּדָה וְאֶת־הַמִּזְבְּחוֹת אֲשֶׁר־עָשָׂה מְנַשֶּׁה בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה נָתַץ הַמֶּלֶךְ וַיָּרָץ מִשָּׁם וְהִשְׁלִיךְ אֶת־עֲפָרָם אֶל־נַחַל קִדְרוֹן׃ 23.12. And the altars that were on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king break down, and beat them down from thence, and cast the dust of them into the brook Kidron."
5. Hebrew Bible, Ezekiel, 3.14 (6th cent. BCE - 5th cent. BCE) 3.14. וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃ 3.14. So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me."
6. Lysias, Orations, 6.51 (5th cent. BCE - 4th cent. BCE)
7. Anon., 1 Enoch, 39.3, 71.1-71.5 (3rd cent. BCE - 2nd cent. BCE) 39.3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. 71.2. And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. 71.3. And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. 71.4. And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones. 71.5. And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.
8. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE) 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him."
9. Septuagint, Wisdom of Solomon, 4.11 (2nd cent. BCE - 1st cent. BCE) 4.11. He was caught up lest evil change his understanding or guile deceive his soul.
10. Anon., 2 Baruch, 51.11 (1st cent. CE - 2nd cent. CE)
11. Anon., Didache, 8.2-8.3 (1st cent. CE - 2nd cent. CE)
12. Anon., The Life of Adam And Eve, 25.3 (1st cent. CE - 5th cent. CE)
13. Josephus Flavius, Jewish Antiquities, 1.37 (1st cent. CE - 1st cent. CE) 1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil;
14. Mishnah, Ketuvot, 7.10 (1st cent. CE - 3rd cent. CE) 7.10. These are the ones who are forced to divorce [their wives]: one who is afflicted with boils, one who has a polypus, a gatherer [of dog feces for the treatment of hides], a coppersmith or a tanner whether they were [in such a condition] before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her [that she accept him despite these defects] she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept [such a person] against her will, the only exception being a man afflicted with boils, because she [by her intercourse] will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”"
15. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE) 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes.
16. New Testament, 1 Thessalonians, 5.1-5.10 (1st cent. CE - 1st cent. CE) 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
17. New Testament, 2 Corinthians, 10.1, 11.3, 11.14, 11.23-11.29, 12.2-12.4, 12.7-12.10 (1st cent. CE - 1st cent. CE)
18. New Testament, Acts, 1.21-1.22, 10.2-10.4, 10.9, 10.30, 10.40-10.48, 11.5, 16.16-16.24, 19.11-19.19 (1st cent. CE - 2nd cent. CE) 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.5. I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 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. New Testament, Galatians, 1.13-1.24, 4.6, 4.13 (1st cent. CE - 1st cent. CE) 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.13. but youknow that because of weakness of the flesh I preached the gospel to youthe first time.
20. New Testament, Hebrews, 5.7-5.10 (1st cent. CE - 1st cent. CE) 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek.
21. New Testament, Romans, 8.15, 8.26 (1st cent. CE - 1st cent. CE) 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered.
22. New Testament, John, 11.41, 12.27, 17.1-17.26, 18.2-18.5, 19.12-19.16, 19.31 (1st cent. CE - 1st cent. CE) 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 17.1. 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.
23. New Testament, Luke, 6.13, 9.3, 9.22, 9.46-9.48, 10.4, 10.21, 11.2-11.13, 15.31, 17.6, 18.1-18.8, 19.28-19.36, 22.3-22.6, 22.14-22.23, 22.31-22.37, 22.40-22.49, 23.2-23.12, 23.20-23.24, 23.34, 23.46, 23.54 (1st cent. CE - 1st cent. CE) 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 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 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31. If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.' 19.32. Those who were sent went away, and found things just as he had told them. 19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' 19.34. They said, 'The Lord needs it.' 19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.5. They were glad, and agreed to give him money. 22.6. He consented, and sought an opportunity to deliver him to them in the absence of the multitude. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed! 22.23. They began to question among themselves, which of them it was who would do this thing. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing. 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 22.47. While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him. 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say. 23.4. Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man. 23.5. But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.20. Then Pilate spoke to them again, wanting to release Jesus 23.21. but they shouted, saying, "Crucify! Crucify him! 23.22. He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him. 23.23. But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 23.24. Pilate decreed that what they asked for should be done. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.54. It was the day of the Preparation, and the Sabbath was drawing near.
24. New Testament, Mark, a b c d\n0 "10.27" "10.27" "10 27"\n1 1.1 1.1 1 1\n2 1.10 1.10 1 10\n3 1.11 1.11 1 11\n4 1.12 1.12 1 12\n.. ... ... ... ...\n456 9.5 9.5 9 5\n457 9.6 9.6 9 6\n458 9.7 9.7 9 7\n459 9.8 9.8 9 8\n460 9.9 9.9 9 9\n\n[461 rows x 4 columns] (1st cent. CE - 1st cent. CE)
25. New Testament, Matthew, 4.6, 6.9-6.13, 7.7-7.11, 11.25, 14.23, 17.19-17.20, 18.1-18.5, 21.1-21.11, 21.20-21.22, 22.36-22.46, 26.8, 26.14-26.16, 26.26-26.31, 26.36-26.50, 27.11-27.14, 27.16-27.23, 27.59-27.61, 28.8-28.11 (1st cent. CE - 1st cent. CE) 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 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. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 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. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives me 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. 21.20. 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. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. 22.41. Now while the Pharisees were gathered together, Jesus asked them a question 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. If then David calls him Lord, how is he his son? 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 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. 26.26. 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! 27.59. 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. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened.
26. Tosefta, Hagigah, 2.3-2.4 (1st cent. CE - 2nd cent. CE) 2.4. In their days they only argued about  laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable.
27. Aelius Aristides, Orations, 4.72 (2nd cent. CE - 2nd cent. CE)
28. 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)
29. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE) 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
30. Maximus of Tyre, Dialexeis, 10.2, 38.3 (2nd cent. CE - 2nd cent. CE)
31. Philostratus The Athenian, Lives of The Sophists, 576, 533 (2nd cent. CE
32. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל 14b. bThiscase is referring bto words of Torah,while bthatcase is referring bto commerce. With regard to words of Torah, they weretrustworthy; bwith regard to commerce, they were not. /b,§ The Gemara returns to the topic of the Design of the Divine Chariot. bThe Sages taught: An incidentoccurred binvolving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, andhis student, bRabbi Elazar ben Arakh, was riding a donkey behind him.Rabbi Elazar bsaid to him: My teacher, teach me one chapter in the Design of theDivine bChariot. He said to him:Have bI not taught you: And one may notexpound the Design of the Divine Chariot bto an individual, unless he is a Sage who understands on his own accord?Rabbi Elazar bsaid to him: My teacher, allow me to say before you one thing that you taught me.In other words, he humbly requested to recite before him his own understanding of this issue. bHe said to him: Speak. /b, bImmediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrappedhis head in his cloak in a manner of reverence, band sat on a stone under an olive tree.Rabbi Elazar bsaid to him: My teacher, for what reason did you alight from the donkey? He said:Is it bpossible thatwhile byou are expounding the Design of theDivine bChariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh beganto discuss bthe Design of theDivine bChariot and expounded, and fire descended from heaven and encircled all the trees in the field, and allthe trees bbegan reciting song. /b, bWhat song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord”(Psalms 148:7–14). bAn angel responded from the fire, saying: This is the very Design of theDivine bChariot,just as you expounded. bRabban Yoḥa ben Zakkai stood and kissedRabbi Elazar ben Arakh bon his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a sonlike you, bwho knowshow bto understand, investigate, and expound the Design of theDivine bChariot. There are some who expoundthe Torah’s verses bwell but do not fulfillits imperatives bwell,and there are some bwho fulfillits imperatives bwell but do not expoundits verses bwell,whereas byou expoundits verses bwell and fulfillits imperatives bwell. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b,The Gemara relates: bAnd whenthese bmatters,this story involving his colleague Rabbi Elazar ben Arakh, bwere recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of theDivine bChariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice,when there are no clouds in the sky. Yet the bheavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b, bRabbi Yosei the Priest went and recitedthese bmatters before Rabban Yoḥa ben Zakkai,who bsaidto him: bHappy areall of byou, and happy arethe mothers bwho gave birth to you; happy are my eyes that saw this,students such as these. bAs for you and I,I saw bin my dreamthat bwe were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here,for blarge halls[iteraklin/b] band pleasant couches are made up for you. You, your students, and the students of your students are invited tothe bthird group,those who will merit to welcome the Divine Presence.,The Gemara poses a question: bIs that so? But isn’t it taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: bRabbi Yehoshua lecturedon these bmatters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua;and bḤaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not includedin the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those bwho lectured and werealso blectured to were included;but those bwho lectured and were not lectured to were not included.The Gemara asks: bBut wasn’tthere bḤaya ben Ḥakhinai, who was not lectured to, andyet bhe is included?The Gemara answers: Ḥaya ben Ḥakhinai bactually lectured before one who lecturedin front of his own rabbi, so he was also included in this list.,§ bThe Sages taught: Four entered the orchard [ ipardes /i],i.e., dealt with the loftiest secrets of Torah, band they are as follows: Ben Azzai; and ben Zoma; iAḥer /i,the other, a name for Elisha ben Avuya; band Rabbi Akiva. Rabbi Akiva,the senior among them, bsaid to them: When,upon your arrival in the upper worlds, byou reach pure marble stones, do not say: Water, water,although they appear to be water, bbecause it is stated: “He who speaks falsehood shall not be established before My eyes”(Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: bBen Azzai glimpsedat the Divine Presence band died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones”(Psalms 116:15). bBen Zoma glimpsedat the Divine Presence band was harmed,i.e., he lost his mind. bAnd with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it”(Proverbs 25:16). iAḥerchopped down the shootsof saplings. In other words, he became a heretic. bRabbi Akiva came out safely. /b,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: bThey asked ben Zoma: What isthe ihalakhawith regard to bcastrating a dog?The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. bHe said to them:The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor bshall you do so in your land”(Leviticus 22:24), from which we learn: With regard to banyanimal bthat is in your land, you shall not dosuch a thing. bTheyalso basked ben Zoma:A woman considered bto be a virgin who became pregt, what isthe ihalakha /i? bA High Priestmay marry only a virgin; is he permitted to marry her? The answer depends on the following: bAre we concerned forthe opinion of bShmuel? Shmuel says: /b
33. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) 77b. התם כי אמרה הוינא בהדיה שבקינן לה הכא אף על גב דאמרה הוינא בהדיה לא שבקינן לה והרי מוכה שחין דאף על גב דאמרה הוינא בהדיה לא שבקינן לה דתנן חוץ ממוכה שחין מפני שממקתו וקתני,התם כי אמרה דיירנא בהדיה בסהדי שבקינן לה הכא אע"ג דאמרה דיירנא בהדיה בסהדי לא שבקינן לה,תניא אמר רבי יוסי שח לי זקן אחד מאנשי ירושלים עשרים וארבעה מוכי שחין הן וכולן אמרו חכמים תשמיש קשה להן ובעלי ראתן קשה מכולן ממאי הוי דתניא הקיז דם ושימש הויין לו בנים ויתיקין הקיזו שניהם ושימשו הויין לו בנים בעלי ראתן אמר רב פפא לא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה,מאי סימניה דלפן עיניה ודייבי נחיריה ואיתי ליה רירא מפומיה ורמו דידבי עילויה ומאי אסותיה אמר אביי פילא ולודנא גירדא דאגוזא וגירדא דאשפא וכליל מלכא ומתחלא דדיקלא סומקא ושליק להו בהדי הדדי ומעייל ליה לביתא דשישא ואי לא איכא ביתא דשישא מעייל ליה לביתא דשב לבני ואריחא,ונטיל ליה תלת מאה כסי על רישיה עד דרפיא ארעיתא דמוחיה וקרע למוחיה ומייתי ארבע טרפי דאסא ומדלי כל חד כרעא ומותיב חד ושקיל בצבתא וקלי ליה דאי לא הדר עילויה,מכריז רבי יוחנן הזהרו מזבובי של בעלי ראתן רבי זירא לא הוה יתיב בזיקיה רבי אלעזר לא עייל באהליה רבי אמי ורבי אסי לא הוו אכלי מביעי דההיא מבואה ריב"ל מיכרך בהו ועסיק בתורה אמר (משלי ה, יט) אילת אהבים ויעלת חן אם חן מעלה על לומדיה אגוני לא מגנא,כי הוה שכיב אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל איתחזי ליה א"ל אחוי לי דוכתאי אמר ליה לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא יהבה ניהליה כי מטא להתם דלייה קא מחוי ליה שוור נפל לההוא גיסא,נקטיה בקרנא דגלימיה א"ל בשבועתא דלא אתינא אמר קודשא בריך הוא אי איתשיל אשבועתא ניהדר אי לא לא ניהדר אמר ליה הב לי סכינאי לא הוה קא יהיב ליה נפקא בת קלא ואמרה ליה הב ניהליה דמיתבעא לברייתא מכריז אליהו קמיה פנו מקום לבר ליואי פנו מקום לבר ליואי,אזל אשכחיה לר' שמעון בן יוחאי דהוה יתיב על תלת עשר תכטקי פיזא אמר ליה את הוא בר ליואי אמר ליה הן נראתה קשת בימיך אמר ליה הן אם כן אי אתה בר ליואי ולא היא דלא הואי מידי אלא סבר לא אחזיק טיבותא לנפשאי,רבי חנינא בר פפא שושביניה הוה כי הוה קא ניחא נפשיה אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל לגביה ואיתחזי ליה אמר ליה שבקי תלתין יום עד דנהדר תלמודאי דאמרי אשרי מי שבא לכאן ותלמודו בידו שבקיה לבתר תלתין יומין אזל איתחזי ליה א"ל אחוי לי דוכתאי א"ל לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא אמר ליה כחברך בעית למיעבד לי,אמר ליה אייתי ספר תורה וחזי מי איכא מידי דכתיב ביה דלא קיימתיה אמר ליה מי איכרכת בבעלי ראתן ואיעסקת בתורה ואפילו הכי כי נח נפשיה אפסיק ליה עמודא דנורא בין דידיה לעלמא וגמירי דלא מפסיק עמודא דנורא אלא לחד בדרא או לתרין בדרא,קרב לגביה רבי אלכסנדרי אמר עשה בשביל כבוד חכמים לא אשגח עשה בשביל כבוד אביך לא אשגח עשה בשביל כבוד עצמך איסתלק אמר אביי לאפוקי ממאן דלא קיים (אפילו אות אחת) אמר ליה רב אדא בר מתנא לאפוקי ממר דלא אית ליה מעקה לאיגריה ולא היא מיהוה הוה וההיא שעתא הוא דשדייה זיקא,אמר ר' חנינא מפני מה אין בעלי ראתן בבבל מפני שאוכלין תרדין ושותין שכר של היזמי אמר רבי יוחנן מפני מה אין מצורעין בבבל מפני שאוכלין תרדין ושותין שכר ורוחצין במי פרת:, br br big strongהדרן עלך המדיר את אשתו /strong /big br br
34. Papyri, Papyri Graecae Magicae, 4.2474-4.2490 (3rd cent. CE - 4th cent. CE)
35. Anon., 2 Enoch, 8.1
36. Anon., 4 Ezra, 7.36, 8.52 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand.
37. Anon., Apocalypse of Moses, 40.1
38. Anon., Hekhalot Zutarti, 414-419, 413

Subjects of this text:

subject	book bibliographic info
(simon) peter	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
2 corinthians	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 94
abba	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
aelius aristides	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
agency	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 282, 286, 291, 292
agonistic spirit, competition in religious context	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
akiva	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
angels	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
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) 223
apocalypses	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
apocalyptic	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 83
apostles	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
apuleius	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
aramaic	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
ascent to heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
augustine	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
authority, religious	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282, 286
authority	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 82, 84, 85
baptism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
beast	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
belief, believer	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
belief	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169; 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
ben zoma, shimon	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
betrayal	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
biography	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
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, 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
capernaum	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
characterization (method)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 83
charisma	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
child/children/childhood	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
children, childhood	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
christ, gethsemane prayer	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
chrysostom, john	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
colonialism, postcolonial(ism)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
colonialism, roman colonial model	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
colonialism, subject	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
combefis, f.	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
community, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 292
community	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
constantinople, council of (381)	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
councils and synods, constantinople (381)	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
criteria in textual criticism, atticisation	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 139
criteria in textual criticism, semitism	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 139
crowds	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
crucifixion	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
cult places, exclusivity and cult practice	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
cyprian of carthage, on gethsemane	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
d/demonisation	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
daemones, demons	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282, 286, 291, 292
death, eschatology	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 286
death, of jesus	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83, 84, 85, 86
death, resurrection	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
death, tombs, tombs protection	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
death	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
demon, demonic	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
denial	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
devil	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 207
dialect, attic	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
dialogue, in narrative	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
didache	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
disarmament rule	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
disciple, twelve	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
disciples of jesus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169
discipleship, followers, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291, 292
discipleship, relation	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 286, 291, 292
discourse	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 82, 83, 84, 85
divination, incubation	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 177
dream figures, angels	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 177
dreams and visions, angelophany	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 177
dreams and visions, incubation, oracular	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 177
dyotheletism	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
easter	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291, 292
economic activity	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
education, philosophical schools	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
elijah	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286
emotions, fear	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286
emotions	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
empire	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 85
enlightenment, personal, testimony, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 292
epistemology/epistemological	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
ethics	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 286
eucharist	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
exegesis	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 83
exorcism	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282, 286, 291, 292
experience, religious, personal	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 291, 292
face	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
fate	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
father, fatherhood'	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 207
father	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
friend(ship)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
friendships	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
gatekeepers, heavenly	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
gentiles	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
gerasene	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
gethsemane, garden of	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
gethsemane	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
gethsemane prayer	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
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) 247
god, relationship to	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
god, temptation by	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169
god, word of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
god, work of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
god	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 84, 86
gospel, of luke	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169
gospel, of mark	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
greek syntax, direct discourse	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142
greek syntax, participles	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142
greek syntax, syndesis	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 139
greek tenses and idioms, infinitive of intent	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 177
greek vocables and phrases, γάρ	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 142
groups, christian	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
habitus	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
hayyot	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
heart	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
hebrew bible	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
hero (heroes, heroic)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83, 84, 85, 86
historical(ly)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 82
history, israelite/jewish	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
holy of holies	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
identity, constructed, construction, fictional, imagined, invented	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 83
identity, ethnic identity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282
identity, national, collective, group	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
identity, of jesus	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84, 86
identity, religious identity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 292
identity, social status	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
ideology/ideological	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 85, 86
imperial(ism)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 85
individuality	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
individuation, and christian, discourse	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 282, 286, 291, 292
irony (literary, dramatic)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 82, 83, 84, 85
israel, people of	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
israel	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 282, 286
jerusalem temple	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
jesus, arrest of	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
jesus, death of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
jesus, healer	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
jesus, identity of	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
jesus, lukan	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
jesus, prayer model	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
jesus, son of man	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
jesus	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 282, 286, 291, 292
jesus christ, in nt	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83, 84, 85, 86
jesus death	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286
jesus destiny	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286, 292
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
john, apostle	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 291, 292
john the baptist	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282, 286
judas	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
justin martyr	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
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
kyrios	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
last supper	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
law, gods judgment	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
literate/literacy	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 86
lords prayer	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
luke, gospel of	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
manliness	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 94
mark, anonymous characters	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 114, 117, 132, 134
mark, disciples	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 100, 134
mark, discipleship	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 95, 98, 100, 102, 114, 117, 132, 134
mark, gospel of	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83, 84, 85, 86
mark, linguistic usage	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 139, 142
mark, peter	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 117
mark, suffering	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 100, 102
mark	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 282, 286, 291, 292
mark (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
martyrdom	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
matthew	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
maximus the confessor, on gethsemane	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
maximus the confessor, opuscula	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
mimesis (mimetic)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
monotheletism	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
mount of olives	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
mystery cults	Keener, First-Second Corinthians (2005) 239
name	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
narrator (narrative voice)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 83, 84
national hero (romance)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83, 84, 85, 86
nazirite	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
norms, behavior	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
novel, ancient	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 82
odyssey/odysseus, of christ	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83
parable	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
paradise traditions	Keener, First-Second Corinthians (2005) 239
paradox/paradoxical(ly)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 82, 85, 86
passion, of jesus	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 81, 82, 83
passion	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
paul/pauline	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
paul	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 292
paul of tarsus	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 94
persona	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 279, 282, 286, 291, 292
peter, apostle	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 82; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 286
plot	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80, 83
politics/political	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
politics and religion, legitimacy	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
politics and religion	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279, 282
power, divine	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
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	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 291
prayer	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
predictions	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
priest	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
promise	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
prophecy	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271, 286, 292
prophecy (prophetic)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
prophets/prophetic	Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
rabbis, rabbinic movement	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
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
repentance	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
revelations	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
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, 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
rhetorical devices	Keener, First-Second Corinthians (2005) 240
rituals, innovation	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
romance (genre)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 82
rome/roman, empire/power/culture	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 80
rome	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
sabbath	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
sacrifice	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
sacrifices	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
salvation	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
satan	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 86
seals	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
self, notion of, christian self	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
self-sacrifice	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 271
seventh heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
shame	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
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	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
sophronius of jerusalem	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
soteriology	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 279
sufferings	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 84
sukkot	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
supplication	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
synagogue	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 282
targum zechariah	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 247
tatian	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468
temple	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 67
temples, in jerusalem	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
temptation, of disciples	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 169
temptation, of jesus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
temptation	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169
torture	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
tragic(ally)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81
trust	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 169
vision	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
vision of christ	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402
visions	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 83
yored merkava	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 402