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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 2.8-2.9


καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts?


τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει;Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?'


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

29 results
1. Hebrew Bible, Exodus, 20.5, 31.16, 34.7 (9th cent. BCE - 3rd cent. BCE)

20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 31.16. וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 31.16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covet." 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
2. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

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

27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
4. Hebrew Bible, Psalms, 103.3, 119.176, 130.4 (9th cent. BCE - 3rd cent. BCE)

103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 119.176. תָּעִיתִי כְּשֶׂה אֹבֵד בַּקֵּשׁ עַבְדֶּךָ כִּי מִצְוֺתֶיךָ לֹא שָׁכָחְתִּי׃ 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases;" 119.176. I have gone astray like a lost sheep; seek Thy servant; For I have not forgotten Thy commandments."
5. Hebrew Bible, 1 Samuel, 25.28 (8th cent. BCE - 5th cent. BCE)

25.28. שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה־יַעֲשֶׂה יְהוָה לַאדֹנִי בַּיִת נֶאֱמָן כִּי־מִלְחֲמוֹת יְהוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶיךָ׃ 25.28. I pray thee, forgive the trespass of thy handmaid: for the Lord will certainly make my lord a sure house; because my lord fights the battles of the Lord, and evil has not been found in thee all thy days."
6. Hebrew Bible, Isaiah, 44.22, 55.7 (8th cent. BCE - 5th cent. BCE)

44.22. מָחִיתִי כָעָב פְּשָׁעֶיךָ וְכֶעָנָן חַטֹּאותֶיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּיךָ׃ 55.7. יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃ 44.22. I have blotted out, as a thick cloud, thy transgressions, And, as a cloud, thy sins; Return unto Me, for I have redeemed thee." 55.7. Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon"
7. Hebrew Bible, Jeremiah, 50.40 (8th cent. BCE - 5th cent. BCE)

50.40. As when God overthrew Sodom and Gomorrah And the neighbour cities thereof, saith the LORD; So shall no man abide there, Neither shall any son of man dwell therein."
8. Hebrew Bible, Ezekiel, 34.23 (6th cent. BCE - 5th cent. BCE)

34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd."
9. Hebrew Bible, Ezra, 9.6 (5th cent. BCE - 4th cent. BCE)

9.6. וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃ 9.6. and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens."
10. Anon., 1 Enoch, 13.5 (3rd cent. BCE - 2nd cent. BCE)

13.5. of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their
11. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE)

6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging.
12. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)

18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil.
13. Anon., Testament of Zebulun, 8.2 (2nd cent. BCE - 2nd cent. CE)

14. Septuagint, Ecclesiasticus (Siracides), 8.5 (2nd cent. BCE - 2nd cent. BCE)

8.5. Do not reproach a man who is turning away from sin;remember that we all deserve punishment.
15. New Testament, 1 Corinthians, 3.2 (1st cent. CE - 1st cent. CE)

3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready
16. New Testament, James, 5.13-5.15 (1st cent. CE - 1st cent. CE)

5.13. Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
17. New Testament, Colossians, 1.14 (1st cent. CE - 1st cent. CE)

1.14. in whom we have our redemption through his blood, the forgiveness of our sins;
18. New Testament, Galatians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
19. New Testament, Philippians, 2.9-2.11 (1st cent. CE - 1st cent. CE)

2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
20. New Testament, Romans, 3 (1st cent. CE - 1st cent. CE)

21. New Testament, John, 1.10, 1.12, 1.14, 1.29, 1.32-1.33, 1.36, 3.16-3.17, 4.36, 4.46-4.54, 5.8-5.9, 5.21, 5.24, 5.34, 6.1-6.21, 6.23, 6.25-6.41, 7.27, 9.6, 10.9, 11.1-11.44, 14.1-14.3, 14.10-14.12, 16.27, 16.30, 17.8 (1st cent. CE - 1st cent. CE)

1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.16. When evening came, his disciples went down to the sea 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18. The sea was tossed by a great wind blowing. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20. But he said to them, "I AM. Don't be afraid. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me.
22. New Testament, Luke, 3.21-3.22, 4.33-4.41, 4.43, 5.13, 5.17-5.28, 5.30-5.39, 6.1-6.11, 6.18-6.19, 7.1-7.10, 7.36-7.50, 8.26-8.56, 9.37-9.43, 12.42, 12.45, 13.13, 13.29, 15.1-15.2, 16.1-16.9, 17.11-17.19, 18.1-18.8, 18.35-18.43, 19.1-19.10, 22.21, 23.35 (1st cent. CE - 1st cent. CE)

3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 5.26. Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today. 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.35. But the days will come when the bridegroom will be taken away from them. Then they will fast in those days. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 6.1. Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands. 6.2. But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day? 6.3. Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him; 6.4. how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone? 6.5. He said to them, "The Son of Man is lord of the Sabbath. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed 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. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.40. It happened, when Jesus returned, that the multitude welcomed him, for they were all waiting for him. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.42. for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes thronged him. 8.43. A woman who had a flow of blood for twelve years, who had spent all her living on physicians, and could not be healed by any 8.44. came behind him, and touched the fringe of his cloak, and immediately the flow of her blood stopped. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.47. When the woman saw that she was not hidden, she came trembling, and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 8.53. They laughed him to scorn, knowing that she was dead. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 8.55. Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. 8.56. Her parents were amazed, but he charged them to tell no one what had been done. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 15.1. Now all the tax collectors and sinners were coming close to him to hear him. 15.2. The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.37. They told him that Jesus of Nazareth was passing by. 18.38. He cried out, "Jesus, you son of David, have mercy on me! 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me! 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him 18.41. What do you want me to do?"He said, "Lord, that I may see again. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 22.21. But behold, the hand of him who betrays me is with me on the table. 23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one!
23. New Testament, Mark, 1.4-1.5, 1.8-1.11, 1.14-1.15, 1.21-1.34, 1.37-1.38, 1.40-1.45, 2.1-2.7, 2.9-2.28, 3.1-3.35, 4.35-4.41, 5.1-5.10, 5.14-5.43, 6.1-6.56, 7.14-7.15, 7.17-7.37, 8.1-8.12, 8.17-8.18, 8.20-8.26, 8.31, 8.38, 9.9, 9.12, 9.14-9.31, 9.38-9.39, 10.17, 10.26, 10.28, 10.32-10.35, 10.45-10.52, 11.3, 11.12, 11.16, 11.22, 11.24, 12.14-12.17, 12.35, 13.2-13.3, 13.6, 13.13-13.14, 13.18, 13.26, 13.34, 14.17, 14.22, 14.27, 14.31, 14.35, 14.49, 14.58, 14.65-14.66, 14.72, 15.32 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.40. 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. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 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. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 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. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with 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? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 3.8. from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to 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. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God! 3.12. He sternly warned them that they should not make him known. 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. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 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. 4.35. 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. 5.14. 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. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 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?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 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. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 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. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 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! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 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. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 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. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.53. When they had crossed over, they came to land at Gennesaret, and moored to the shore. 6.54. When they had come out of the boat, immediately the people recognized him 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 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. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 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. 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 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. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.18. Having eyes, don't you see? Having ears, don't you hear? Don't you remember? 8.20. When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?"They told him, "Seven. 8.21. He asked them, "Don't you understand, yet? 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking. 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village. 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. 8.38. 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. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.12. 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? 9.14. 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. 9.38. 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. 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? 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 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. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.16. He would not allow anyone to carry a container through the temple. 11.22. Jesus answering said to them, "Have faith in God. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 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. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 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. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.18. Pray that your flight won't be in the winter. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 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. 14.17. When it was evening he came with the twelve. 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. 14.27. 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.' 14.31. But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.49. 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. 14.58. 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.' 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 14.66. As Peter was in the courtyard below, one of the maids of the high priest came 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. 15.32. 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.
24. New Testament, Matthew, 3.16-3.17, 4.24, 8.3, 8.5-8.13, 8.15, 8.28-8.34, 9.1-9.8, 9.18, 9.20-9.25, 9.27, 9.29-9.30, 10.16-10.33, 12.1-12.14, 12.17-12.29, 12.31-12.32, 12.39-12.42, 13.28-13.29, 13.58, 14.35-14.36, 15.21-15.28, 16.18-16.19, 16.25, 17.14-17.21, 18.18, 18.32, 19.28, 20.6-20.7, 20.29-20.34, 21.14, 21.21-21.22, 24.46, 24.51, 25.11, 25.14-25.30, 27.42 (1st cent. CE - 1st cent. CE)

3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 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. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs. 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 9.1. He entered into a boat, and crossed over, and came into his own city. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 9.21. for she said within herself, "If I just touch his garment, I will be made well. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.25. But when the crowd was put out, he entered in, took her by the hand, and the girl arose. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.29. Then he touched their eyes, saying, "According to your faith be it done to you. 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 10.21. 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. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. 10.24. A disciple is not above his teacher, nor a servant above his lord. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 10.26. Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 10.28. Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna. 10.29. Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will 10.30. but the very hairs of your head are all numbered. 10.31. Therefore don't be afraid. You are of more value than many sparrows. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath. 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 12.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.19. He will not strive, nor shout; Neither will anyone hear his voice in the streets. 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.21. In his name, the Gentiles will hope. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 13.28. He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.58. He didn't do many mighty works there because of their unbelief. 14.35. When the men of that place recognized him, they sent into all that surrounding region, and brought to him all who were sick 14.36. and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 21.14. The blind and the lame came to him in the temple, and he healed them. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 27.42. He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.
25. Apuleius, The Golden Ass, 2.5 (2nd cent. CE - 2nd cent. CE)

26. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)

17b. למי שמשים עצמו כשירים,רב הונא רמי כתיב (תהלים קמה, יז) צדיק ה' בכל דרכיו וכתיב וחסיד בכל מעשיו בתחלה צדיק ולבסוף חסיד,רבי אלעזר רמי כתיב (תהלים סב, יג) ולך ה' חסד וכתיב כי אתה תשלם לאיש כמעשהו בתחלה כי אתה תשלם כמעשהו ולבסוף ולך ה' חסד,אילפי ואמרי לה אילפא רמי כתיב (שמות לד, ו) ורב חסד וכתיב ואמת בתחלה ואמת ולבסוף ורב חסד,ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם,ה' ה' אני הוא קודם שיחטא האדם ואני הוא לאחר שיחטא האדם ויעשה תשובה אל רחום וחנון,אמר רב יהודה ברית כרותה לי"ג מדות שאינן חוזרות ריקם שנאמר (שמות לד, י) הנה אנכי כורת ברית,אמר ר' יוחנן גדולה תשובה שמקרעת גזר דינו של אדם שנא' (ישעיהו ו, י) השמן לב העם הזה ואזניו הכבד ועיניו השע פן יראה בעיניו ובאזניו ישמע ולבבו יבין ושב ורפא לו,א"ל רב פפא לאביי ודלמא לפני גזר דין א"ל ורפא לו כתיב איזהו דבר שצריך רפואה הוי אומר זה גזר דין,מיתיבי השב בינתים מוחלין לו לא שב בינתים אפילו הביא כל אילי נביות שבעולם אין מוחלין לו לא קשיא הא ביחיד הא בצבור,מיתיבי (דברים יא, יב) עיני ה' אלהיך בה עתים לטובה עתים לרעה עתים לטובה כיצד הרי שהיו ישראל רשעים גמורין בראש השנה ופסקו להם גשמים מועטים לסוף חזרו בהן להוסיף עליהן אי אפשר שכבר נגזרה גזרה אלא הקב"ה מורידן בזמנן על הארץ הצריכה להן הכל לפי הארץ,עתים לרעה כיצד הרי שהיו ישראל צדיקים גמורין בר"ה ופסקו עליהן גשמים מרובין לסוף חזרו בהן לפחות מהן אי אפשר שכבר נגזרה גזרה אלא הקב"ה מורידן שלא בזמנן על הארץ שאינה צריכה להן,לטובה מיהא ליקרעיה לגזר דינייהו ולוסיף להו שאני התם דאפשר בהכי,ת"ש (תהלים קז, כג) יורדי הים באניות עושי מלאכה במים רבים המה ראו מעשי ה' וגו' ויאמר ויעמד רוח סערה ותרומם גליו יחוגו וינועו כשכור וגו' ויצעקו אל ה' בצר להם וגו' יודו לה' חסדו וגו',עשה להן סימניות כאכין ורקין שבתורה לומר לך צעקו קודם גזר דין נענין צעקו לאחר גזר דין אינן נענין,הני נמי כיחידין דמו,ת"ש שאלה בלוריא הגיורת את רבן גמליאל כתיב בתורתכם (דברים י, יז) אשר לא ישא פנים וכתיב (במדבר ו, כו) ישא ה' פניו אליך,נטפל לה רבי יוסי הכהן אמר לה אמשול לך משל למה הדבר דומה לאדם שנושה בחבירו מנה וקבע לו זמן בפני המלך ונשבע לו בחיי המלך הגיע זמן ולא פרעו בא לפייס את המלך ואמר לו עלבוני מחול לך לך ופייס את חבירך הכא נמי כאן בעבירות שבין אדם למקום כאן בעבירות שבין אדם לחבירו,עד שבא ר"ע ולימד 17b. That is to say, God forgives sins only bfor one who regards himself as a remainder,i.e., of only secondary importance.,§ bRav Huna raised a contradictionbetween the two halves of a verse. bIt is written: “The Lord is righteous [ itzaddik /i] in all His ways”(Psalms 145:17), indicating that God acts in accordance with the attribute of strict justice [ itzedek /i], bandthen bit is writtenin the same verse: b“And kind [ iḥasid /i] in all His works,”implying that He acts with grace and loving-kindness [ iḥesed /i], going beyond the letter of the law. Rav Huna explained: bInitially,at the time of judgment, bHe is righteous, but in the end,at the time of punishment, bHe is gracious. /b, bRabbi Elazar raised asimilar bcontradiction: It is written: “But to you, O Lord, belongs kindness”(Psalms 62:13), implying that God acts beyond the letter of the law, bandthen bit is writtenin the same verse: b“For You render to a man according to his deeds,”implying that He rewards and punishes measure for measure. Rabbi Elazar answered: bInitially,at the time of judgment: b“For You render to a man according to his deeds”; but in the end,at the time of punishment: b“But to You, O Lord, belongs kindness.” /b, bIlfai, and some sayit was the Sage bIlfa,also braised a contradiction: It is writtenin the list of God’s attributes: b“And abundant in kindness”(Exodus 34:6), band it is writtenin the same verse: b“And truth,”which implies the attribute of justice. He answered: bInitially,at the time of judgment: b“And truth,”i.e., God employs strict justice, bbut in the end,when He sees that the world cannot survive on judgment based only on truth and justice: b“And abundant in kindness,”i.e., He is merciful.,§ The verse states: b“And the Lord passed by before him, and proclaimed”(Exodus 34:6). bRabbi Yoḥa said: Were it notexplicitly bwritten in the verse, it would be impossible to say this,as it would be insulting to God’s honor. The verse bteaches that the Holy One, Blessed be He, wrapped Himselfin a prayer shawl blike a prayer leader and showed Mosesthe structure of the border ofthe bprayer. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this order.Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, band I will forgive them. /b,The verse continues: b“The Lord, the Lord,”and it should be understood as follows: bI am He before a person sins, and I am He after a person sins and performs repentance,as God does not recall for him his first sins, since He is always b“God, merciful and gracious”(Exodus 34:6)., bRav Yehuda said: A covet was made with the thirteen attributes that they will not return empty-handed,meaning that if one mentions them, he will certainly be answered, bas it is statedin this regard: b“Behold, I make a covet”(Exodus 34:10).,§ bRabbi Yoḥa said: Great is repentance, for it tears up the sentenceissued bagainst a person, as it is stated: “Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and they will return, and be healed”(Isaiah 6:10), implying that if indeed they return and repent, they will be healed from all their sins., bRav Pappa said to Abaye: But perhapsthis was said bbefore the sentencewas issued, but after one’s sentence has been decreed repentance no longer helps. Abaye bsaid to him: It is writtenhere: “And they will return band be healed”(Isaiah 6:10). bWhat requires healing?An illness does. Consequently, byou must saythat the reference here is to ba sentencethat has already been issued, and even so, after repentance, they will be healed.,The Gemara braises an objectionfrom a ibaraita /i: If bone repents in the meantime,between Rosh HaShana and Yom Kippur, bhe is forgiven;if bhe does not repent in the meantime,then beven if helater bbringsas offerings ball the rams of Nebaioth in the world,which are of the best quality, bthey do not forgive himin the Heavenly court. This implies that once one’s sentence has been decreed, even repentance cannot alter it. The Gemara answers: bThisis bnot difficult: Here,where repentance is effective only before the sentence on Yom Kippur, the ibaraitais referring to repentance bof an individual; there,where forgiveness is granted even after a sentence is issued, it is referring to bcommunalrepentance.,The Gemara braises an objectionfrom another ibaraita /i: The verse states: “A land which the Lord your God cares for; bthe eyes of the Lord your God arealways bupon it”(Deuteronomy 11:12). God’s constant providence over Eretz Yisrael is bsometimes forthe bgoodand bsometimes forthe bbad. Sometimes forthe bgood; how so? If the Jews were wholly wicked on Rosh HaShana, so thatonly ba meageramount of brain was decreed for themfor the year, but bin the end they repented,what can be done? bTo addrain bis impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causesthose sparse rains bto fall at theappropriate btimes on land that needs it,e.g., fields, vineyards, and gardens, ball according torequirements of bthe land,and those rains are just as effective as a lot of rain., bSometimes for bad; how so? If the Jewish people were wholly righteous on Rosh HaShana, so that much rain was decreed for themfor that year, but bin the end they regressedand sinned, what can be done? bTo reducethe amount of rain bis impossible, as the decree was already issued. Rather, the Holy One, Blessed be He, causesthe rain bto fall not at theappropriate btime,and bon land that does not need it,e.g., forests and deserts, and the ample rain is no more beneficial than meager rain.,The Gemara asks: When it is bfor good, however, let Him tear up their sentence and addto the rain that had originally been decreed for them. Since the ibaraitaexplains that God does not do so, it implies that an evil sentence cannot be rescinded, even if the entire community fully repents. The Gemara answers: bIt is different there, because it is possibleto achieve the same result bin thismanner, by causing the rain to fall at the proper time and in the proper place, without rescinding the original sentence., bComeand bheara proof from a different ibaraita /i: The psalm states: b“They that go down to the sea in ships, that do business in great waters; these saw the works of the Lord,and His wonders in the deep” (Psalms 107:23–24). The psalm continues: b“For He commanded, and raised the stormy wind, which lifted up the waves thereof…They reel to and fro, and stagger like a drunken man,and are at their wits’ end” (Psalms 107:25–27). It continues further: b“Then they cry to the Lord in their trouble,and He brings them out of their distresses” (Psalms 107:28). And finally, b“Let them give thanks to the Lord for His mercy,and for His wonderful works to the children of men” (Psalms 107:31)., bMarkers were inserted herebefore each one of verses 23 through 28. These markers, which are the letter inuninverted, bare similarin meaning bto thewords bbut and only in the Torah,to tell us that just as the Torah’s words are precise and cannot be changed, so too, these people cannot have their sentence changed. This btells youthat if bthey cried out before the sentencewas issued, bthey are answered,but if bthey cried outonly bafter the sentencewas issued, bthey are not answered. /b,The Gemara answers: This is not difficult, for bthosewho go down to the sea in ships bare also considered like individuals.Even if there are many such people, they do not constitute an entire community but only a small defined group within it.,The Gemara continues: bComeand bhear: Beloreya the convertonce basked Rabban Gamliel: It is written in your Torah:“The great, mighty, and awesome God bwho favors no one”(Deuteronomy 10:17), bandelsewhere bit is written: “The Lord shall show favor to youand give you peace” (Numbers 6: 26). How can this contradiction be resolved?, bRabbi Yosei the priest joinedthe conversation with bher and said: I will tell you a parable. To what is this matter comparable? To a person who lent his friend one hundreddinars band fixed a timefor repayment of the loan bbefore the king, andthe borrower btook an oath by the life of the kingthat he would repay the money. bThe time arrived, and he did not repaythe loan. The delinquent borrower bcame to appease the kingfor not fulfilling the oath that he had sworn by the life of the king, bandthe king bsaid to him:For bmy insult I forgive you,but byou muststill bgo and appease your friend. Here alsothe same is true: bHere,the verse that states: “The Lord shall show favor to you,” is referring to bsinscommitted bbetween man and God,which God will forgive; bthere,the verse that states: “God favors no one,” is referring to bsinscommitted bbetween a person and another,which God will not forgive until the offender appeases the one he hurt.,This is how the contradiction had at first been resolved, buntil Rabbi Akiva came and taughtas follows:
27. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

110a. בר קשא דפומבדיתא דטרקיה חיויא הוה תליסר חמרי חיורתא בפומבדיתא קרעינהו לכולהו ואישתכחו טריפה הואי חדא בההוא גיסא דפומבדיתא עד דאזלי מייתי לה אכלה אריה אמר להו אביי דילמא חיויא דרבנן טרקיה דלית ליה אסותא דכתיב (קהלת י, ח) ופורץ גדר ישכנו נחש אמרו ליה אין רבי דכי נח נפשיה דרב גזר רב יצחק בר ביסנא דליכא דלימטייה אסא וגידמי לבי הילולא [בטבלא] ואזל איהו אמטי אסא וגידמי לבי הילולא בטבלא טרקיה חיויא ומית,האי מאן דכרכיה חיויא לינחות למיא וליסחוף דיקולא ארישא ולהדקיה מיניה וכי סליק עילויה לישדיה למיא וליסלוק וליתי האי מאן דמיקני ביה חיויא אי איכא חבריה בהדיה לירכביה ארבע גרמידי ואי לא לישואר נגרא ואי לא ליעבר נהרא ובליליא לותביה לפוריא אארבעה חביתא וניגני בי כוכבי ולייתי ד' שונרי וליסרינהו בארבעה כרעי דפורייה וליתי שחפי ולישדי התם דכי שמע קלי אכלי ליה האי מאן דרהיט אבתריה לירהיט בי חלתא,האי איתתא דחזיא חיויא ולא ידעה אי יהיב דעתיה עילוה אי לא יהיב דעתיה עילוה תשלח מאנה ונשדייה קמיה אי מכרך בהו דעתיה עילוה ואי לא לא יהיב דעתיה עילוה,מאי תקנתה תשמש קמיה איכא דאמרי כ"ש דתקיף ליה יצריה אלא תשקול ממזיה ומטופרה ותשדי ביה ותימא דישתנא אנא האי איתתא דעייל בה חיויא ליפסעה ולתבוה אתרתי חביתא וליתי בישרא שמנה ולישדי אגומרי וליתי אגנא דתחלי וחמרא ריחתנא ולותבו התם וליטרוקינהו בהדי הדדי ולינקוט צבתא בידה דכי מירח ריחא נפיק ואתי ולישקליה וליקלייה בנורא דאי לא הדר עילוה:,כל האוכלין כו': כל האוכלין לאיתויי מאי לאיתויי טחול לשינים וכרשינין לבני מעיים כל המשקין לאיתויי מאי לאיתויי מי צלפין בחומץ א"ל רבינא לרבא מהו לשתות מי רגלים בשבת א"ל תנינא כל המשקין שותה ומי רגלים לא שתו אינשי:,חוץ ממי דקלים: תנא חוץ ממי דקרים מאן דתנא מי דקרים שהם דוקרים את המרה ומאן דאמר מי דקלים שיוצאין מן שני דקלי מאי מי דקלים אמר רבה בר ברונא תרתי תלאי איכא במערבא ונפקא עינא דמיא מבינייהו כסא קמא מרפי אידך משלשל ואידך כי היכי דעיילי הכי נפקי אמר עולא לדידי שתי שיכרא דבבלאי ומעלי מינייהו והוא דלא רגיל ביה ארבעין יומין,רב יוסף אמר זיתום המצרי תילתא שערי ותילתא קורטמי ותילתא מילחא רב פפא אמר תילתא חיטי ותילתא קורטמי ותילתא מילחא (וכמונא) וסימניך סיסאני ושתי להו בין דבחא לעצרתא דקמיט מרפי ליה ודרפי קמיט ליה:,וכוס עקרין: מאי כוס עקרין אמר ר' יוחנן לייתי מתקל זוזא קומא אלכסנדריא ומתקל זוזא גביא גילא ומתקל זוזא כורכמא רישקא ולישחקינהו בהדי הדדי לזבה תלתא בחמרא ולא מיעקרא לירקונא תרין בשיכרא ומיעקר לזבה תלתא בחמרא ולא מיעקרא ואי לא לייתי תלתא 110a. Jewish bofficialin bPumbedita that was bitten by a snake. There were thirteen white donkeys in Pumbeditaand bthey tore them allopen band they were found to be itereifot /i. There was onedonkey bon the other sideof bPumbedita,and buntil they went to bring it, a lion ate it. Abaye said to them:Since all of these things have happened, bperhaps a snake of the Rabbis bit him, for which there is no cure, as it is written:“One that digs a pit will fall into it, and bone who breaches a fence will be bitten by a snake /b” (Ecclesiastes 10:8). Perhaps this person violated a rabbinic decree, also known as a fence, and was bitten by a snake as punishment. That bite has no cure. bThey said to him: Yes, my teacher,it is so, bas when Rav died Rav Yitzḥak bar Bisna ruled that one may not bring myrtle andpalm bbranches to a wedding hall toaccompany bbells, and he wentand bbrought myrtle andpalm bbranches to the wedding hall with bells.Therefore, ba snake bit him. Andit is reported that ultimately the official bdied. /b,The Gemara cites additional information about the dangers posed by snakes and how to deal with them. bOne whom a snake encircled should descend into water and place a basket onhis bhead and removethe snake slowly bfrom himinto the basket. bAnd once the snake goes intothe basket, blethim bthrow it into the water and climb and emerge. One at whom a snake is angryand is being pursued by a snake, bif he has another with him, lethim bride him four cubits. And if not, lethim bjumpover ba ditch. And if not, lethim bcross a river. And at night lethim bplace his bed on four barrels and sleepoutside beneath bthe stars. And letone bbring four cats and letone btie them to the four legs of the bed. And letone bbring twigs and branches and throw them there so that whenthe cats bhear the soundof the snake crawling bthey will eat it. One who is being pursuedby a snake, blethim brun in sandbecause a snake cannot move as quickly in sand as a person can., bA woman who is seenby ba snake and does not know whether it has directed his attentiontoward bher or whether it has not directed his attentiontoward bher, she should remove her garment and throw it beforethe snake. bIfthe snake bwraps itself inthe garments, it is an indication that bit has directed his attentiontoward bher; and if not,it is an indication that bit has not directed his attentiontoward bher. /b, bWhat is her remedyso the snake will leave her alone? bShe should have relationswith her husband bbeforethe snake. bSome say:If she has relations in front of the snake, ball the more so that its desire will become stronger. Rather, she should take from her hair and her nails and throw them atthe snake, band saythe following bto itas an incantation: bI am a menstruating woman [ idishtana /i]. A woman whom a snake has entered, let them spread her legs and place her on two barrels, and let them bring fatty meat and throw it onto coals. And let them bring her a bowl of cress and fragrant wine and place them there and mix them together. Andshe should btake tongs in her hand, as whenthe snake bsmellsthe bfragranceit bemerges. Andthen one bshould takethe snake band burn it in the fire, as ifit is bnotburned, bit will come back onto her. /b,We learned in the mishna: bAlltypes of bfoodthat healthy people eat may be eaten by one eating them for medicinal purposes on Shabbat. The Gemara asks: The phrase: bAll foods, whatdoes it come bto include?The Gemara answers: It comes bto include spleen forhealing bteethand bvetch forhealing bintestines,although they are not common foods. We also learned in the mishna: And one may drink all bdrinkson Shabbat. The Gemara asks: The phrase: bAll drinks, whatdoes it come bto include?The Gemara answers: It comes bto includemixing bwater in which capers have soaked, with vinegar. Ravina said to Rava: Whatis the ruling with regard to bdrinking urine on Shabbat?Rava bsaid to him: Wealready blearnedin the mishna: bOne may drink all drinks, and people do not drink urineand is not considered a drink. It is only consumed for medical purposes and is therefore prohibited.,We learned in the mishna: One may drink anything on Shabbat bexcept for palm tree water [ imei dekalim /i].It was btaughtslightly differently in the iTosefta /i: bWater that stabs [ imei dekarim /i].The Gemara explains: bThe one who taught water that stabsmeans bthat thewaters bpierce the gall bladder; and the one who said palm tree watermeans bthat they come from two palm trees.In order to explain bwhat palm tree wateris, bRabba bar Beruna said: There are two palm trees in Eretz Yisrael, and a spring of water emerges from between them. The first cupone drinks of this water bloosensthe intestines, banothercup bcauses diarrhea, and another,a third cup, bjust as it enteredas water, bsotoo bit emerges. Ulla said: For me, I drink Babylonian beer, andit bis more effective thanpalm tree water in causing diarrhea. The Gemara comments: bAnd this istrue. It is effective for the stomach when the person who drinks it bhas not become accustomed tobeer bfor forty days. /b, bRav Yosef said:Water that stabs is bEgyptian izitom /i,which is made from bone-third barley, and one-third saffron, and one-third salt. Rav Pappa said:It is bone-third wheat, and one-third saffron, and one-third salt and cumin. Andthis is byour mnemonicto remember which said izitomis made from barley: A basket which is called isisanei /i,a word with two isamekhs.This word alludes to the fact that bRav Yosef,who has a isamekhin his name, is the one who says that Egyptian izitomis made from barley [ ise’orim /i], which has the letter isin. Sinis interchangeable with isamekh /i. bAnd oneshould bdrink it between Passover and iShavuot /i. For one whoseintestines bare blocked,it will bloosenhis intestines and cure bhim; andfor one bwhosebowels are bloose,it will bblock himand cure him as well b. /b, bAndwe also learned about a ikos ikarin /iin the mishna. The Gemara asks: bWhat is a ikos ikarin /i? Rabbi Yoḥa said: Letone bbring the weight of a izuzof Alexandrian gum, and a weight of a izuzof alum, and a weight of a izuzof garden saffron, and letone bgrind them together.The procedure bfortreating ba izava /iis that she should drink these bthreeingredients bwith wine,and she will be cured of her emission band will not become barren. Fortreating bjaundiceone should drink btwoof these ingredients bwith beer; however, one will become sterilefrom it. It was said that bfortreating ba izava /i,she should drink these bthreeingredients bwith wineand she will be healed from her emission band will not become barren. And ifit is bnoteffective, blet one bring three /b
28. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

87a. בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה' אלהי ישראל ולפלוני שחבלתי בו,ר' ירמיה הוה ליה מילתא לר' אבא בהדיה אזל איתיב אדשא דר' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל 87a. bof his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ iambuha /i]following bafter himout of respect for him, bhe said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?”(Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. bWhen they would carry Rav Zutra on their shoulders during the Shabbat of the Festivalwhen he taught, bhe would recitethe following to avoid becoming arrogant: b“For power is not forever, and does the crown endure for all generations?”(Proverbs 27:24).,§ It was further taught: b“It is not good to respect the person of the wicked”(Proverbs 18:5), meaning, bit is not good for wicked people when they are respected in this worldand are not punished for their sins. For example, bitwas bnot good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days”(I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, bto turn aside the righteous in judgment”(Proverbs 18:5), meaning: bIt is good for the righteous when they are not respected in this worldand are punished in this world for their sins. For example, bitwas bgood for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me”(Numbers 20:12). The Gemara analyzes this: bHad you believed in Me, your time still would not have come to depart the world. /b,They said: bFortunate are the righteousbecause bnot only do theyaccumulate bmeritfor themselves, bbut theyaccumulate bmerit for their children and their children’s children until the end of all generations; as there were several sons of Aaron whoessentially bdeserved to be burned like Nadav and Avihu, as it is stated:“The sons of Aaron bwho were left”(Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. bBut the merit of their father protected them,and they and their descendants were priests for all time.,On the other hand: bWoe to the wicked,as bnot only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations.For example, bCanaan had many childrenwho bdeserved to be ordainedas rabbis and instructors of the public due to their great stature in Torah study, blike Tavi, the servant of Rabban Gamliel,who was famous for his wisdom; bbut their father’s liability caused themto remain as slaves.,Furthermore: bWhoeveraccumulates bmerit for the public will not have sin come to his hand,and God protects him from failing; bbut whoever causes the public to sin has almost no ability to repent.The Gemara explains: bWhat is the reasonthat bwhoeveraccumulates bmerit for the public will not have sin come to his hand?It is bso that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit”(Psalms 16:10). On the other hand, bwhoever causes the public to sin has almost no ability to repent,so that bhe will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him”(Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that bone who says: I will sin and I will repent, I will sin and I will repent,is not given the opportunity to repent.The Gemara asks: bWhy do Ineed the mishna bto say twice: I will sin and I will repent, I will sin and repent?The Gemara explains that this is bin accordance withthat bwhich Rav Hunasaid that bRav said,as bRav Huna saidthat bRav said: Once a person commits a transgression and repeats it, it becomes permitted to him.The Gemara is surprised at this: bCan it enter your mind that it becomes permitted to him? Rather,say that bit becomes to him asthough it were bpermitted.Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: bI will sin and Yom Kippurwill batonefor my sins, bYom Kippur does not atonefor his sins. The Gemara comments: bLet us say that the mishna is not in accordance withthe opinion of bRabbiYehuda HaNasi, bas it was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent.The Gemara answers: bEvenif byou saythat the mishna is in accordance with the opinion of bRabbiYehuda HaNasi, bit is differentwhen it is bon the basisof being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for bsins committed against Godbut does not atone for sins committed against another person. bRav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu:The mishna states that bYom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God [ iElohim /i] shall judge him [ iufilelo /i]”(I Samuel 2:25). The word iufilelo /i, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: bWho is iElohim /imentioned in the verse? It is referring to ba judge [ ielohim /i]and not to God, and the word iufileloin the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: bIf so, saythe following with regard to bthe latter clauseof the verse: b“But if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him?”(I Samuel 2:25). This is difficult, since it has been established that the root ipllis interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: bThis iswhat the verse bis saying: If one man sins against another, God [ iElohim /i] shall forgive him [ iufilelo /i];if the sinner appeases the person against whom he has sinned, he will be forgiven. bBut if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him? Repentance and good deeds.The root ipllis to be interpreted as indicating forgiveness rather than judgment.,§ bRabbi Yitzḥak said: One who angers his friend, evenonly bverbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [ ihitrapes /i] and urge [ irehav /i] your neighbor”(Proverbs 6:1–3). This should be understood as follows: bIf you have moneythat you owe him, bopen the palm of [ ihater pisat /i]your bhand toyour neighbor and pay the money that you owe; band if not,if you have sinned against him verbally, bincrease [ iharbe /i] friends for him,i.e., send many people as your messengers to ask him for forgiveness., bRav Ḥisda said: And one must appease theone he has insulted bwith three rows of three people, as it is stated: “He comes [ iyashor /i] before men, and says: I have sinned, and perverted that which was right, and it profited me not”(Job 33:27). Rav Ḥisda interprets the word iyashoras related to the word ishura /i, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness., bRabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgivethe transgression of your brothers and their sin, for they did evil to you. bAnd now, pleaseforgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. bAnd ifthe insulted friend bdiesbefore he can be appeased, bone brings ten people, and stands them at the graveof the insulted friend, band saysin front of them: bI have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded. /b,The Gemara relates that bRabbi Yirmeyainsulted bRabbi Abba,causing the latter to bhave a complaint against him.Rabbi Yirmeya bwent and sat at the thresholdof bRabbi Abba’shouse to beg him for forgiveness. bWhenRabbi Abba’s bmaid poured out thedirty bwaterfrom the house, bthe stream of water landed onRabbi Yirmeya’s bhead. He saidabout himself: bThey have made me into a trash heap,as they are pouring dirty water on me. bHe recitedthis verse babout himself: “Who lifts up the needy out of the trash heap”(Psalms 113:7). bRabbi Abba heardwhat happened band went out to greet him.Rabbi Abba bsaid to him: Now I must go out to appease youfor this insult, bas it is written: “Go, humble yourself [ ihitrapes /i] and urge your neighbor”(Proverbs 6:3).,It is related that bwhen Rabbi Zeira had a complaint against a personwho insulted him, bhe wouldpace bback and forth before him and present himself, so thatthe person bcould come and appease him.Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that bRav had a complaint against a certain butcherwho insulted him. bThe butcher did not come before himto apologize. bOn Yom Kippur eve,Rav bsaid: I will goand bappease him. He methis student bRav Huna,who bsaid to him: Where is my Master going? He said to him:I am going bto appease so-and-so.Rav Huna called Rav by his name and bsaid: Abba is going to kill a person,for surely that person’s end will not be good. Rav bwent and stood by him.He found the butcher bsitting and splitting the headof an animal. The butcher braised his eyes and saw him. He saidto him: bAre you Abba? Go, I have nothingto say bto you. While he was splitting the head, one of the bonesof the head bflew out and struck him in the throat and killed him,thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: bRav was reciting theTorah bportion before RabbiYehuda HaNasi.
29. Epiphanius, Panarion, 30 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abiathar Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
abuse, trust following Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
acts, canonical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92
adjure/adjurations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
allegro, j. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
alternative source-critical explanations, stylistic evidence Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
apocalyptic Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
apostle Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
apuleius Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4
aramaic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
artemia van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
asyndeton, conjunctions Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 495
asyndeton, historical present Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
asyndeton, parataxis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 495
authority(ies) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 92, 93
barnaban source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
beelzebul Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
bethlehem van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
blasphemy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
blending of narrative voices/worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 93
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121
blindness Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
childist interpretation, and narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
christianity Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 173
christology, christological, high christology, lower christology Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
church(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
conversion, of joseph of tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
conversions linked to healing, pool of bethesda Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
covenant, covenantal Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
culture v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 166
daphne and delius Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
david, the king, davidic kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
david/davidic Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 173
dead sea scrolls, and exorcism Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, and purification Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, dead sea scrolls and fragments on healing Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, in pseudo-ezekiel Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, medications in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls, prayer of nabonidus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
dead sea scrolls vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
deaf/deafness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
death, of jesus Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
debts Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
devotional practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
disciple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
divine presence, as residing in jesus Ganzel and Holtz, Contextualizing Jewish Temples (2020) 174
divine presence, in qumranic mysticism Ganzel and Holtz, Contextualizing Jewish Temples (2020) 174
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
ephrem Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 321
epilepsy Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
epiphanios (bishop of salamis), conversion of joseph of tiberias, recounted by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
exile, expulsion van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
exorcism Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121, 166
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
fast(ing) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 345
fasting Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
fellowship Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
fevers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
fiction Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
forgiveness Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
genre Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
glory, glorification Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
god Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 200, 247, 248
greek language Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
greek syntax, asyndeton Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
greek syntax, genitive absolute Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
greek syntax, word order Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
greek vocables and phrases, ἵνα Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
greek vocables and phrases, ὅτι Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121, 166
healing, health Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92
healing and medicines, and jesus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
healing and medicines, exorcism as healing art Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
healing and medicines, laying on of hands Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
healing and medicines, purification and Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
healing and medicines, scroll fragments found Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
healing stories, as enacted parables Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
heaven Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
hebrew Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
hebrew bible/old testament/scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 248
house Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
hugo grotius Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 247
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
incantations Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
jairuss daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
jerusalem van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
jesus, daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
jesus, exaltation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, in relation to the temple Ganzel and Holtz, Contextualizing Jewish Temples (2020) 174
jesus, invocation of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 166
jesus, risen/exalted Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
jesus, work/acts/miracles of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256; Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 173; Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
jesus miracles, paralytic healed at pool of bethesda Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
john, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92
john the baptist Roukema, Jesus, Gnosis and Dogma (2010) 29
joseph of tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
judah (patriarch, son of hillel) Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
kingdom Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
land Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
lazarus, raising of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
levites Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
life Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
lucian Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4
lukan fable collection, conjunctions in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 495
lukan fable collection, historical present in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
lukan fable collection, parataxis in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 495
lukan fable collection, style and vocabulary of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
luke, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
luke-acts Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 92
magdalene source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
magic Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4
making present Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 92
mareotis, lake, mark, gospel of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
mark, linguistic usage Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 141
mark (gospel) Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
mediator, others, in imitation of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
medicinal plants, capparis spinosa (caper) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
miracle (miraculous) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 92
miracles/miraculous/miracle-workers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121
miracles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256
moral purity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256
multiple masculinities theory, narrative criticism Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
narrative metalepsis Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
nicene creed Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
palestinian talmud Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
parable Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
parables, prodigal son Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
parables, unjust steward Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
paralysis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
parents Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
passion narrative, trust in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
paul, apostle van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121, 166
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
peter Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
petrine source Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256
pool of bethesda, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
pray/prayers Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
pride van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
pseudo-ezekiel Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
purity and purification rituals, and healing Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
purity and purification rituals, scroll fragments on Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
q Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252
qumran, attitudes toward the divine presence Ganzel and Holtz, Contextualizing Jewish Temples (2020) 174
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
resurrection Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
ritual practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 166
rusticus, naughty van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
sabbath Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159
sacrifice Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
sadducees Ganzel and Holtz, Contextualizing Jewish Temples (2020) 174
satan Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68
schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, delay of parousia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, history, dogmatic Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, changed views Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, galilean ministry Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, hiddenness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, messianic consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, kingdom of god, failure to arrive Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, messianic woes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, mission of the twelve Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, role of history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
sea of galilee Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
seneca Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
sick/sickness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 68, 121
signs/σημεῖον (σημεῖα) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121
sin/sins/sinful/sinners Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 173
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159, 160
sins (sinful, sinners) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93
snakes Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 4
son Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 252, 256
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
son of man (generic, man, born of woman), sons of man Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 159, 160
source-critical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 92
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
speech with double relevance Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 93
spirit, evil or unclean Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 491, 495
subordinate/subordination van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 182
synoptic gospels, parables in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
syrophoenician woman and daughter Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
talmud, pharmacological texts in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329
tatian Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 321
tax collector Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 412
theology Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
tiberias Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 149
torah and prophets, observance Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 160
touch miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
twelve, the Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256
type-scene, in biblical narrative Vargas, Time’s Causal Power: Proclus and the Natural Theology of Time (2021) 172
wedding' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 345
wonders/wonder-working Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 121