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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 15.21-15.22


καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.


καὶ φέρουσιν αὐτὸν ἐπὶ τὸν Γολγοθὰν τόπον, ὅ ἐστιν μεθερμηνευόμενος Κρανίου Τόπος.They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull.


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

29 results
1. Hebrew Bible, Exodus, 12.3 (9th cent. BCE - 3rd cent. BCE)

12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;"
2. Hebrew Bible, Genesis, 22 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Proverbs, 27.18 (9th cent. BCE - 3rd cent. BCE)

27.18. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃ 27.18. Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured."
4. Hebrew Bible, Psalms, 2.4, 22.2 (9th cent. BCE - 3rd cent. BCE)

2.4. יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃ 22.2. אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃ 22.2. וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃ 2.4. He that sitteth in heaven laugheth, the Lord hath them in derision." 22.2. My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?"
5. Philo of Alexandria, On The Embassy To Gaius, 155 (1st cent. BCE - 1st cent. CE)

155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances.
6. Anon., Didache, 1.4 (1st cent. CE - 2nd cent. CE)

7. Josephus Flavius, Jewish War, 5.205 (1st cent. CE - 1st cent. CE)

5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
8. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE)

3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise."
9. Mishnah, Shekalim, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace."
10. New Testament, 1 Corinthians, 2.8, 11.23-11.26, 14.1-14.2 (1st cent. CE - 1st cent. CE)

2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 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. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries.
11. New Testament, 1 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE)

2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men;
12. New Testament, 2 Timothy, 1.7 (1st cent. CE - 1st cent. CE)

1.7. For God didn't give us a spirit of fear, but of power, love, and self-control.
13. New Testament, Acts, 1.21-1.22, 2.10, 6.1-6.6, 11.20, 16.16-16.24, 19.11-19.19, 21.27 (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. 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 11.20. But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 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. 21.27. When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him
14. New Testament, Colossians, 2.12, 4.9-4.11 (1st cent. CE - 1st cent. CE)

2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
15. New Testament, Galatians, 1.13-1.24, 5.22-5.23, 6.1 (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. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted.
16. New Testament, Romans, 8.18, 8.26-8.30, 10.9-10.10, 16.13 (1st cent. CE - 1st cent. CE)

8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 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. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine.
17. New Testament, John, 12.12-12.15, 19.15-19.17 (1st cent. CE - 1st cent. CE)

12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.14. Jesus, having found a young donkey, sat on it. As it is written 12.15. Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt. 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. 19.17. He went out, bearing his cross, to the place called "The Place of a Skull," which is called in Hebrew, "Golgotha
18. New Testament, Luke, 6.30, 7.27-7.28, 19.36-19.37, 22.7-22.13, 23.13, 23.25-23.26 (1st cent. CE - 1st cent. CE)

6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen 22.7. The day of unleavened bread came, on which the Passover must be sacrificed. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 22.9. They said to him, "Where do you want us to prepare? 22.10. He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters. 22.11. Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' 22.12. He will show you a large, furnished upper room. Make preparations there. 22.13. They went, found things as he had told them, and they prepared the Passover. 23.13. Pilate called together the chief priests and the rulers and the people 23.25. He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will. 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus.
19. New Testament, Mark, 1.2-1.3, 1.5, 1.16-1.17, 1.19-1.28, 1.30, 1.40-1.45, 2.4, 2.13-2.14, 2.26, 3.6, 3.9, 3.13-3.20, 3.31-3.35, 4.1-4.41, 5.1-5.24, 5.27, 5.30-5.31, 5.38-5.41, 6.3, 6.7-6.11, 6.14-6.29, 6.34, 6.39, 7.3-7.4, 7.14-7.15, 7.17, 7.24-7.31, 7.33, 7.36-7.37, 8.1-8.10, 8.27-8.38, 9.2, 9.4, 9.7, 9.11-9.32, 9.38-9.42, 10.1-10.48, 10.52, 11.1-11.7, 11.12-11.15, 11.18-11.22, 12.1, 12.13-12.34, 13.5-13.13, 13.20, 13.22, 13.24-13.26, 13.30, 13.32-13.37, 14.1-14.16, 14.18-14.24, 14.26-14.50, 14.53-14.64, 14.66-14.72, 15.1-15.20, 15.22-15.47, 16.1-16.8 (1st cent. CE - 1st cent. CE)

1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear. 4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come. 4.30. He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it? 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.39. He commanded them that everyone should sit down in groups on the green grass. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak! 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place? 8.5. He asked them, "How many loaves do you have?"They said, "Seven. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 9.32. But they didn't understand the saying, and were afraid to ask him. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 11.19. When evening came, he went out of the city. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.30. Most assuredly I say to you, this generation will not pass away until all these things happen. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 14.13. He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.15. He will himself show you a large upper room furnished and ready. Make ready for us there. 14.16. His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. 14.18. As they sat and were eating, Jesus said, "Most assuredly I tell you, one of you will betray me -- he who eats with me. 14.19. They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I? 14.20. He answered them, "It is one of the twelve, he who dips with me in the dish. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.28. However, after I am raised up, I will go before you to Galilee. 14.29. But Peter said to him, "Although all will be offended, yet I will not. 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times. 14.31. But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear. 14.48. Jesus answered them, "Have you come out, as against a robber, with swords and clubs to seize me? 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled. 14.50. They all left him, and fled. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.66. As Peter was in the courtyard below, one of the maids of the high priest came 14.67. and seeing Peter warming himself, she looked at him, and said, "You were also with the Nazarene, Jesus! 14.68. But he denied it, saying, "I neither know, nor understand what you are saying." He went out on the porch, and the cock crowed. 14.69. The maid saw him, and began again to tell those who stood by, "This is one of them. 14.70. But he again denied it. After a little while again those who stood by said to Peter, "You truly are one of them, for you are a Galilean, and your speech shows it. 14.71. But he began to curse, and to swear, "I don't know this man of whom you speak! 14.72. The cock crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the cock crows twice, you will deny me three times." When he thought about that, he wept. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.27. With him they crucified two robbers; one on his right hand, and one on his left. 15.28. The Scripture was fulfilled, which says, "He was numbered with transgressors. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath 15.43. Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. 15.44. Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. 15.45. When he found out from the centurion, he granted the body to Joseph. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 15.47. Mary Magdalene and Mary, the mother of Joses, saw where he was laid. 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.
20. New Testament, Matthew, 5.17-5.37, 5.39-5.42, 8.1-8.13, 11.10-11.11, 20.29-20.34, 26.8, 26.17-26.19, 27.26-27.33, 27.35 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover? 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."' 26.19. The disciples did as Jesus commanded them, and they prepared the Passover. 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews! 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. 27.32. As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. 27.33. They came to a place called "Golgotha," that is to say, "The place of a skull. 27.35. When they had crucified him, they divided his clothing among them, casting lots
21. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE)

2.85.  In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list — the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. — Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date.
22. Tosefta, Kippurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE)

23. Irenaeus, Refutation of All Heresies, 1.24.4, 3.19.3 (2nd cent. CE - 3rd cent. CE)

24. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

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

26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו 26a. bthey may purchase scrollsof the Prophets and the Writings. If they sold bscrollsof the Prophets and Writings, bthey may purchase a Torahscroll., bHowever,the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, bif they sold a Torahscroll, bthey may notuse the proceeds to bpurchase scrollsof the Prophets and the Writings. If they sold bscrollsof the Prophets and Writings, bthey may not purchase wrapping cloths.If they sold bwrapping cloths, they may not purchase an ark.If they sold ban ark, they may not purchase a synagogue.If they sold ba synagogue, they may not purchase a town square. /b, bAnd similarly,the same limitation applies btoany bsurplus fundsfrom the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strongGEMARA: /strong The mishna states: bResidents of a town who sold the town squaremay purchase a synagogue with the proceeds. Concerning this mishna, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity.Therefore, if it is sold, the residents may use the money from the sale for any purpose., bAnd Rabbi Menaḥem bar Yosei, what is his reasonfor claiming that the town square has sanctity? bSince the people pray inthe town square boncommunal bfast days and onnon-priestly bwatches,it is defined as a place of prayer and as such has sanctity. bAnd the Rabbis,why do they disagree? They maintain bthatuse of the town square bis merely an irregular occurrence.Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold ba synagogue, they may purchase an ark.The Gemara cites a qualification to this ihalakha /i: bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: They taughtthis bonlywith regard to ba synagogue of a village,which is considered the property of the residents of that village. bHowever,with regard to ba synagogue of a city, sincepeople bcome to it from theoutside bworld,the residents of the city bare not able to sell it, because it isconsidered to be the property bof the publicat large and does not belong exclusively to the residents of the city., bRav Ashi said: This synagogue of Mata Meḥasya, althoughpeople bfrom theoutside bworld come to it, since they come at my discretion,as I established it, and everything is done there in accordance with my directives, bif I wish, I can sell it. /b,The Gemara braises an objectionto Rabbi Shmuel bar Naḥmani’s statement, from a ibaraita /i: bRabbi Yehuda said:There was ban incident involving a synagogue of bronze workers [ itursiyyim /i] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all hisown bneeds.The Gemara asks: bBut wasn’tthe synagogue bthereone bof cities,as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: bThatone bwas a small synagogue, andit was the bronze workers bthemselveswho bbuilt it.Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara braises an objectionfrom another ibaraita /i: The verse states with regard to leprosy of houses: “And I put the plague of leprosy bin a house of the land of your possession”(Leviticus 14:34), from which it may be inferred: b“Your possession,”i.e., a privately owned house, bcan become ritually impure with leprosy, buta house in bJerusalem cannot become ritually impure with leprosy,as property there belongs collectively to the Jewish people and is not privately owned. bRabbi Yehuda said: I heardthis distinction stated bonlywith regard to bthe site of the Temple alone,but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, bbut synagogues and study hallsin Jerusalem bcan become ritually impure. Whyshould this be true given bthat they areowned by the bcity?The Gemara answers: Emend the ibaraitaand bsayas follows: bRabbi Yehuda said: I heardthis distinction stated bonlywith regard to ba sacred site,which includes the Temple, synagogues, and study halls., bWith regard to whatprinciple do the first itannaand Rabbi Yehuda bdisagree? The first itannaholdsthat bJerusalem was not apportioned to the tribes,i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. bAnd Rabbi Yehuda holds: Jerusalem was apportioned to the tribes,and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion bin the disputebetween bthese itanna’im /i: /b,One itannaholds that Jerusalem was apportioned to the tribes, bas it is taughtin a ibaraita /i: bWhatpart of the Temple bwas in thetribal bportion of Judah? The Temple mount, theTemple bchambers, and theTemple bcourtyards. And what was in thetribal bportion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b, bAnd a stripof land bissued forth from the portion of Judah and entered into the portion of Benjamin, and uponthat strip bthe altar was built, andthe tribe of bBenjamin, the righteous, would agonize over it every daydesiring bto absorb itinto its portion, due to its unique sanctity, bas it is statedin Moses’ blessing to Benjamin: b“He covers it throughout the day,and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. bTherefore, Benjamin was privileged by becoming the host [ iushpizekhan /i] of theDivine Presence, as the Holy of Holies was built in his portion., bAnd thisother itannaholdsthat bJerusalem was not apportioned to the tribes, as it is taughtin a ibaraita /i: bOne may not rent out houses in Jerusalem, due tothe fact bthatthe houses bdo not belong tothose occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. bRabbi Elazar bar Tzadok says: Even beds may notbe hired out. bTherefore,in the case of the bhides ofthe renter’s bofferingsthat the innkeepers take in lieu of payment, the binnkeepersare considered to be btaking them by force,as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: bAbaye said: Learn fromthis ibaraitathat bit is proper etiquettefor ba person to leavehis wine bflask andthe bhideof the animal that he slaughtered bat his inn,i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: bRava said: They taughtthat there is a limitation on what may be purchased with the proceeds of the sale of a synagogue bonly when the seven representatives of the townwho were appointed to administer the town’s affairs bhad not soldthe synagogue bin an assembly of the residents of the town. However,if bthe seven representatives of the town had soldit bin an assembly of the residents of the town,then beven /b
26. Nag Hammadi, Apocalypse of Peter, 74.14, 81.10-81.18, 81.22-81.23, 82.21-82.26, 83.3, 83.6-83.8 (3rd cent. CE - 3rd cent. CE)

27. Nag Hammadi, The Second Treatise of The Great Seth, 60.22 (3rd cent. CE - 3rd cent. CE)

28. Anon., Apocalypse of Peter, 83.3

29. Anon., Gospel of Peter, 9



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 238
abimelech/ebed-melech Allison, 4 Baruch (2018) 238
acts, diaspora jews in jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
agape Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
agonistic spirit, competition in religious context Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
alexander Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
alexander (alabarch of alexandria), gift to temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
alexandrian jewry Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
aliyah (to torah) Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
angareia (requisitioned transport), evidence for, in gospels Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
angareia (requisitioned transport) Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
animal, ass, donkey, mule Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
animal Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
apocrypha Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
apostle Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
apostles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
apostles (apostoli), of patriarch Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
aristotle Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
asia minor, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
asia minor, synagogues Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
augustus worship of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 88
baptism, polemics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
baptism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
barnaban source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
basilides Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237; Roukema, Jesus, Gnosis and Dogma (2010) 109
basilides (gnostic), and disciples Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
benefaction Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
body, blood Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
celsus, gnostics and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
cerinthus Roukema, Jesus, Gnosis and Dogma (2010) 110
charisma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
charity Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
crowd, in mark Esler, The Early Christian World (2000) 208
crown Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
crucifixion, cross Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
crucifixion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
death Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
decorations (in synagogue) Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
demons Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
diaspora Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
diplomata Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
disciple, twelve Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
economics, extortion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
economics, labor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
economics, requisition (angareia) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
economics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
education, philosophical schools Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
elders Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
elite and non-elite, peasants in mark Esler, The Early Christian World (2000) 208
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
euripides Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
exorcism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
favors, of caesar Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
fellowship Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
freedmen (libertines), synagogue in jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
gnosticism, valentinian gnosticism, on the crucifixion as illusion Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
gnostics and gnosticism, paraphrases and re-narrations of biblical stories Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
gnostics and gnosticism Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
god, son of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
grants, of freedom from billeting, etc. Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
greek syntax, verb tense usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
greek syntax, word order Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
halakhah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
half-shekel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
herod antipas Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
herodians Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
hesiod Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
high priest Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
historical details in matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
homer, eidôlon, use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
hymns Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
identity, religious identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
idolatry Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
jacobean source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
james Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
jerusalem Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
jesus, avoidance of death of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
jesus, christian vision of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
jesus, crucifixion Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
jesus, crucifixion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
jesus death Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
jesus destiny Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
jewish state, and caesar Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
jews Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
josephus, on jewish state, grants to, by caesar Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
judas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 110
julius caesar, and jews, caesar granting judea immunity from military service, billeting, and requisitioned transport Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
julius caesar, and jews, decrees of c. concerning jewish state Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
julius caesar, favors of Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
kingdom, of priests Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
knowledge, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
knowledge, secrecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
law, roman Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
leadership, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
livy, on postumiuss demand for billeting Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
luke, cyrenean jews in jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
magdalene source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
mark, anonymous characters Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 114, 118, 120, 124, 125, 133
mark, cyrenean jews in jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
mark, disciples Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 100, 101, 133
mark, discipleship Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 95, 98, 100, 101, 102, 114, 118, 120, 124, 125, 133
mark, gospel of Esler, The Early Christian World (2000) 208
mark, james and john Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 133
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 140
mark, simon of cyrene Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 118
mark, suffering Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 98, 100, 101, 102
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
marriage Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
mary magdalene (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 94
minors, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
missionary activity Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
molestation Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
monobaz, gift to the temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
monotheism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
nero persecution of christians Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 88
nicanor, gift to temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
non-gnostic christians van den Broek, Gnostic Religion in Antiquity (2013) 199
nous, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
ophites Roukema, Jesus, Gnosis and Dogma (2010) 110
paganism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
passion week Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
passover Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
patriarch, patriarchate, appointments Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
paul, cilicia Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257; Roukema, Jesus, Gnosis and Dogma (2010) 94; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
peasants, and taxation in galilee Esler, The Early Christian World (2000) 208
peristasis catalogues Keener, First-Second Corinthians (2005) 175
persia Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 88
peter (apostle), gospel of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
pharisees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
pilate Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 87
pilgrims, pilgrimage, jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
politics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
politics and religion, legitimacy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278, 292
politics and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
postumius, demand of, for billeting Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
prayer, jewry, rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
preacher, preaching Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
prophecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
qumran, evidence for, in gospels Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
rabbis, rabbinic movement Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
reading, minors Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
reading, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
retaliation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
revelations Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rhetoric, antithesis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
rhetoric, hyperbole Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
rhetorical devices Keener, First-Second Corinthians (2005) 175
rituals, innovation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
roman synagogues, theodotos inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
rome, empire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
rome Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
rome connecting mark to Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 88
sadducees Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
sea of galilee Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
seder Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
selfhood Rüpke, The individual in the religions of the ancient Mediterranean (2014) 278
sermon (derashah), homily, sanctus Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
sermon (derashah), homily, second temple period Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
short recension of 4 baruch Allison, 4 Baruch (2018) 238
simon, of cyrene Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
simon of cyrene Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263; Roukema, Jesus, Gnosis and Dogma (2010) 94, 109, 110; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
sitting (posture) Allison, 4 Baruch (2018) 238
sixty-six years Allison, 4 Baruch (2018) 238
social location, marks gospel Esler, The Early Christian World (2000) 208
social stratification Esler, The Early Christian World (2000) 208
stephen Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stobi synagogue, inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stobi synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
stone moldings/carvings Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
synoptics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 237
syria Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 88
tacitus, freedmen Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
textual variation, d Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
textual variation, old latin Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
textual variation, syriac Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
textual variation, vulgate Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
textual variation, δ Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 123
the crucifixion and resurrection, gnostic views of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the crucifixion and resurrection, role of simon of cyrene in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the gnostic laughter, ambiguity of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the gnostic laughter, in the crucifixion context Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the gnostic laughter, jesuss laughter and smiles Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the gnostic laughter, perceived cruelty of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the gnostic laughter Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 336
the second treatise of the great seth Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 591
theodore psalter Allison, 4 Baruch (2018) 238
theodotos inscription, diaspora synagogue in jerusalem Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
theodotus (the valentinian) Roukema, Jesus, Gnosis and Dogma (2010) 110
thomas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 110
transportation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
tripartite tractate Roukema, Jesus, Gnosis and Dogma (2010) 110
twelve, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257, 263
valentinus, valentinians Roukema, Jesus, Gnosis and Dogma (2010) 110
vehiculatio (postal network) Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 85
warfare, military, soldier Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118, 123
warfare, military Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 118
wealth Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 257
woman/women Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 263
women, leadership Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
women, liturgical roles' Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
women, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 56
yaldabaoth Roukema, Jesus, Gnosis and Dogma (2010) 109, 110