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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 12.10


καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ.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.


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

25 results
1. Hebrew Bible, Exodus, 20.5 (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׃ 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;"
2. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings."
3. Hebrew Bible, Psalms, 103.3 (9th cent. BCE - 3rd cent. BCE)

103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases;"
4. Hebrew Bible, 1 Samuel, 21.1-21.6 (8th cent. BCE - 5th cent. BCE)

21.1. וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃ 21.1. וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃ 21.2. וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְ׃ 21.3. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִי׃ 21.4. וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃ 21.1. And he arose and departed: and Yehonatan went into the city." 21.2. Then David came to Nov to Aĥimelekh the priest: and Aĥimelekh was afraid at meeting David, and said to him, Why art thou alone, and no man with thee?" 21.3. And David said to Aĥimelekh the priest, The king has commanded me a business, and has said to me, Let no man know anything of the business about which I am sending thee, and what I have commanded thee: and I have despatched my servants to such and such a place." 21.4. Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is." 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women." 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel."
5. Dead Sea Scrolls, Damascus Covenant, 15.9, 15.12 (2nd cent. BCE - 1st cent. CE)

6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.9, 15.12 (2nd cent. BCE - 1st cent. CE)

7. Josephus Flavius, Jewish Antiquities, 8.46, 18.15 (1st cent. CE - 1st cent. CE)

8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria.
8. Josephus Flavius, Against Apion, 2.20-2.27 (1st cent. CE - 1st cent. CE)

2.21. for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.” 2.21. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.22. And would not a man now laugh at this fellow’s trifling, or rather hate his impudence in writing thus? We must, it seems, take it for granted, that all these hundred and ten thousand men must have these buboes! 2.22. 32. Nay, indeed, in case it had so fallen out, that our nation had not been so thoroughly known among all men as they are, and our voluntary submission to our laws had not been so open and manifest as it is 2.23. But, for certain, if those men had been blind and lame, and had all sorts of distempers upon them, as Apion says they had, they could not have gone one single day’s journey; but if they had been all able to travel over a large desert, and, besides that, to fight and conquer those that opposed them, they had not all of them had buboes in their groins after the sixth day was over; 2.23. while they made use of other men as their servants for all the necessaries of life, and had their food prepared for them by the others: and these good and humane actions they do for no other purpose but this, that by their actions and their sufferings they may be able to conquer all those against whom they make war. 2.24. for no such distemper comes naturally and of necessity upon those that travel; but still, when there are many ten thousands in a camp together, they constantly march a settled space [in a day]. Nor is it at all probable that such a thing should happen by chance: this would be prodigiously absurd to be supposed. 2.24. uch as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living, as they would distinguish several sorts of animals: as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; 2.25. However, our admirable author Apion hath before told us, that “they came to Judea in six days’ time;” and again, that “Moses went up to a mountain that lay between Egypt and Arabia, which was called Sinai, and was concealed there forty days, and that when he came down from thence he gave laws to the Jews.” But then, how was it possible for them to tarry forty days in a desert place where there was no water, and at the same time to pass all over the country between that and Judea in the six days? 2.25. 36. Wherefore it deserves our inquiry what should be the occasion of this unjust management, and of these scandals about the Deity. And truly I suppose it to be derived from the imperfect knowledge the heathen legislators had at first of the true nature of God; nor did they explain to the people even so far as they did comprehend of it: nor did they compose the other parts of their political settlements according to it 2.26. And as for this grammatical translation of the word Sabbath, it either contains an instance of his great impudence or gross ignorance; 2.26. and perhaps there may be some reason to blame the rigid severity of the Lacedemonians, for they bestowed the privilege of their city on no foreigners, nor indeed would give leave to them to stay among them; 2.27. for the words iSabboand iSabbathare widely different from one another; for the word Sabbath in the Jewish language denotes rest from all sorts of work; but the word Sabbo, as he affirms, denotes among the Egyptians the malady of a bubo in the groin. /p 2.27. And to be sure Apollonius was greatly pleased with the laws of the Persians, and was an admirer of them, because the Greeks enjoyed the advantage of their courage, and had the very same opinion about the gods which they had. This last was exemplified in the temples which they burnt, and their courage in coming, and almost entirely enslaving the Grecians. However, Apollonius has imitated all the Persian institutions, and that by his offering violence to other men’s wives, and castrating his own sons.
9. Mishnah, Middot, 2.2 (1st cent. CE - 3rd cent. CE)

2.2. All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May He who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May He who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May He who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.”"
10. New Testament, Acts, 10 (1st cent. CE - 2nd cent. CE)

11. New Testament, Apocalypse, 5.6-5.7 (1st cent. CE - 1st cent. CE)

5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.7. Then he came, and he took it out of the right hand of him who sat on the throne.
12. New Testament, Colossians, 2.16 (1st cent. CE - 1st cent. CE)

2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day
13. New Testament, Galatians, 1.14 (1st cent. CE - 1st cent. CE)

1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers.
14. New Testament, John, 1.10, 1.12, 1.14, 1.29, 1.38, 1.49, 2.3-2.5, 3.2, 3.4-3.9, 3.16-3.17, 3.26, 4.17-4.18, 4.31, 4.36, 4.46-4.50, 5.6, 5.8-5.9, 5.21, 5.24, 5.34, 6.1-6.21, 6.23, 6.25-6.59, 7.3-7.4, 9.2, 9.6, 10.9, 11.8, 11.17-11.44, 12.1-12.8, 12.20-12.21, 12.42, 13.8, 13.25, 14.1-14.3, 18.10, 19.38-19.42, 20.16, 20.25 (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! 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 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. 3.26. They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 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. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 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. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.59. These things he said in the synagogue, as he taught in Capernaum. 7.3. His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 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. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 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. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 12.20. Now there were certain Greeks among those that went up to worship at the feast. 12.21. These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 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. 18.10. Simon Peter therefore, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. 19.42. Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe.
15. New Testament, Luke, 4.15-4.16, 4.31-4.40, 5.5, 5.13, 5.17-5.26, 6.1-6.11, 6.13-6.16, 6.18-6.19, 7.1-7.5, 7.12-7.13, 7.22, 7.40-7.43, 7.47-7.50, 8.1-8.3, 8.24, 8.43-8.46, 8.48, 8.51, 8.54, 9.1, 9.33, 9.46-9.49, 10.1-10.12, 10.17-10.20, 10.39-10.42, 11.37-11.44, 11.46, 12.42, 12.45, 13.1, 13.10-13.17, 13.29, 14.1, 17.11-17.19, 18.1-18.17, 18.35-18.43, 19.1-19.10, 22.21, 23.29, 23.35, 24.10, 24.27 (1st cent. CE - 1st cent. CE)

4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 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. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net. 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. 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. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.18. 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. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 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. 7.47. 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. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.43. 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. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 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. 8.54. But he put them all outside, and taking her by the hand, he called, saying, "Little girl, arise! 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 9.49. John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 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 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 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? 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.15. They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 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. 23.29. For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 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! 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
16. New Testament, Mark, 1.15, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.31, 1.39, 1.41, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.23, 2.23-3.6, 2.24, 2.25, 2.26, 2.27, 2.28, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.9, 3.10, 3.16, 3.17, 3.18, 3.19, 5.5, 5.22, 5.23, 5.27, 5.28, 5.29, 5.30, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 6.7, 6.54, 6.55, 6.56, 7.5, 7.27, 7.28, 7.29, 7.32, 7.33, 7.34, 7.35, 8.23, 8.32, 9.5, 9.27, 9.33, 9.34, 9.35, 9.36, 9.37, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.26, 10.46, 10.47, 10.48, 10.49, 10.50, 10.51, 10.52, 11.21, 12.10, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.35, 12.36, 12.37, 13.13, 14.45, 15.32, 15.40, 16.1, 16.8 (1st cent. CE - 1st cent. CE)

1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel.
17. New Testament, Matthew, 4.23, 5.31-5.32, 6.1-6.18, 8.3, 8.5-8.13, 8.15, 9.1-9.8, 9.20-9.22, 9.25, 9.27, 9.29-9.30, 9.35, 10.1-10.5, 10.17, 10.22, 11.1, 11.5, 11.28-11.30, 12.1-12.9, 12.11-12.14, 12.17-12.29, 12.31-12.32, 12.39-12.42, 13.54, 14.15, 14.35-14.36, 15.1-15.20, 15.23, 15.26-15.28, 16.1-16.2, 16.22, 16.25, 17.4, 17.16, 18.1-18.5, 19.1-19.15, 19.25, 20.21, 20.24, 20.29-20.34, 23.1-23.34, 24.2, 24.46, 24.51, 25.14-25.30, 26.8-26.9, 26.22, 26.25, 26.33, 26.49, 26.51, 26.69-26.75, 27.3, 27.42, 27.59-27.61, 28.1 (1st cent. CE - 1st cent. CE)

4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 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. 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. 9.20. 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. 9.25. 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. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 11.1. It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities. 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light. 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. 12.11. 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. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 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. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying 15.2. Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.' 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man. 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying? 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit. 15.15. Peter answered him, "Explain the parable to us. 15.16. So Jesus said, "Do you also still not understand? 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 15.18. But the things which proceed out of the mouth come out of the heart, and they defile the man. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man. 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.26. 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. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.2. But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.16. So I brought him to your disciples, and they could not cure him. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives me 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 19.2. Great multitudes followed him, and he healed them there. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.10. His disciples said to him, "If this is the case of the man with his wife, it is not expedient to marry. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.15. He laid his hands on them, and departed from there. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom. 20.24. When the ten heard it, they were indigt with the two brothers. 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. 23.1. Then Jesus spoke to the multitudes and to his disciples 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.6. and love the place of honor at feasts, the best seats in the synagogues 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 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. 25.14. 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.' 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.22. They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord? 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. 26.33. But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.51. Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear. 26.69. Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean! 26.70. But he denied it before them all, saying, "I don't know what you are talking about. 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth. 26.72. Again he denied it with an oath, "I don't know the man. 26.73. After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known. 26.74. Then he began to curse and to swear, "I don't know the man!"Immediately the cock crowed. 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 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. 27.59. Joseph took the body, and wrapped it in a clean linen cloth 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
18. Tosefta, Menachot, 13.18-13.21 (1st cent. CE - 2nd cent. CE)

19. Justin, Dialogue With Trypho, 137.2 (2nd cent. CE - 2nd cent. CE)

20. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

59b. וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:, big strongמתני׳ /strong /big אין מערבין פירות בפירות אפי' חדשים בחדשים 59b. bAnd this isknown as bthe oven of iakhnai /i.The Gemara asks: bWhatis the relevance of iakhnai /i,a snake, in this context? bRav Yehuda saidthat bShmuel said:It is characterized in that manner due to the fact bthatthe Rabbis bsurroundedit bwiththeir bstatements like this snake,which often forms a coil when at rest, band deemed it impure.The Sages btaught: On that day,when they discussed this matter, bRabbi Eliezer answered allpossible banswers in the worldto support his opinion, bbutthe Rabbis bdid not accepthis explanations bfrom him. /b,After failing to convince the Rabbis logically, Rabbi Eliezer bsaid to them: Ifthe ihalakha /iis bin accordance with myopinion, bthis carobtree bwill proveit. The bcarobtree bwas uprooted from its place one hundred cubits, and some say four hundred cubits.The Rabbis bsaid to him: One does not citehalakhic bproof from the carobtree. Rabbi Eliezer bthen said to them: Ifthe ihalakha /iis bin accordance with myopinion, bthe stream will proveit. The water in bthe stream turned backwardand began flowing in the opposite direction. bThey said to him: One does not citehalakhic bproof from a stream. /b,Rabbi Eliezer bthen said to them: Ifthe ihalakha /iis bin accordance with myopinion, bthe walls of the study hall will proveit. bThe walls of the study hall leanedinward and began bto fall. Rabbi Yehoshua scoldedthe walls and bsaid to them: If Torah scholars are contendingwith beach other inmatters of ihalakha /i, whatis the bnatureof byourinvolvement in this dispute? The Gemara relates: The walls bdid not fall because ofthe bdeferencedue bRabbi Yehoshua, but they did not straighten because ofthe bdeferencedue bRabbi Eliezer, and they still remain leaning. /b,Rabbi Eliezer bthen said to them: Ifthe ihalakha /iis bin accordance with myopinion, bHeaven will proveit. bA Divine Voice emergedfrom Heaven band said: Why are youdiffering bwith Rabbi Eliezer, asthe ihalakha /iis bin accordance withhis opinion bin every placethat he expresses an opinion?, bRabbi Yehoshua stood on his feet and said:It is written: b“It is not in heaven”(Deuteronomy 30:12). The Gemara asks: bWhatis the relevance of the phrase b“It is not in heaven”in this context? bRabbi Yirmeya says:Since bthe Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline”(Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the ihalakhais not ruled in accordance with his opinion. The Gemara relates: Years after, bRabbi Natan encountered Elijahthe prophet and bsaid to him: What did the Holy One, Blessed be He, do at that time,when Rabbi Yehoshua issued his declaration? Elijah bsaid to him:The Holy One, Blessed be He, bsmiled and said: My children have triumphed over Me; My children have triumphed over Me. /b,The Sages bsaid:On bthat day,the Sages bbrought all the ritually pureitems bdeemed pure bythe ruling of bRabbi Eliezerwith regard to the oven band burned them in fire, andthe Sages breached a consensus in his regard and ostracized him. Andthe Sages bsaid: Who will go and inform himof his ostracism? bRabbi Akiva,his beloved disciple, bsaid to them: I will go, lest an unseemly person goand inform him in a callous and offensive manner, band he would thereby destroy the entire world. /b, bWhat did Rabbi Akiva do? He wore black and wrapped himself in black,as an expression of mourning and pain, band sat beforeRabbi Eliezer bat a distance of four cubits,which is the distance that one must maintain from an ostracized individual. bRabbi Eliezer said to him: Akiva, whatis different about btoday from other days,that you comport yourself in this manner? Rabbi Akiva bsaid to him: My teacher, it appears to me thatyour bcolleagues are distancingthemselves bfrom you.He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer btoo, rent his garments and removed his shoes,as is the custom of an ostracized person, band he droppedfrom his seat band sat upon the ground. /b,The Gemara relates: bHis eyes shed tears,and as a result btheentire bworld was afflicted: One-third ofits boliveswere afflicted, band one-third ofits bwheat, and one-third ofits bbarley. And some saythat beven doughkneaded bin a woman’s hands spoiled.The Sages btaught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned. /b, bAnd even Rabban Gamliel,the iNasiof the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, bwas coming on a boatat the time, and ba large wave swelled over himand threatened bto drown him.Rabban Gamliel bsaid: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus,as God punishes those who mistreat others. Rabban Gamliel bstood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honorthat bI actedwhen ostracizing him, bnor was it for the honor of the house of my fatherthat bI acted; rather,it was bfor Your honor, so that disputes will not proliferate in Israel.In response, bthe sea calmed from its raging. /b,The Gemara further relates: bImma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his headand recite the itaḥanunprayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. bA certain day wasaround the day of bthe New Moon, and sheinadvertently bsubstituted a fullthirty-day month bfor a deficienttwenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. bSome saythat ba pauper came and stood at the door,and bshe took bread out to him.The result was that she left her husband momentarily unsupervised.,When she returned, bshe found himand saw bthat he had lowered his headin prayer. bShe said to him: Arise, youalready bkilled my brother. Meanwhile,the sound of ba ishofaremerged from the house of Rabban Gamlielto announce bthatthe iNasi bhad died.Rabbi Eliezer bsaid to her: From where did you knowthat your brother would die? bShe said to him: This isthe tradition that bI received from the house of the father ofmy bfather: All the gatesof Heaven are apt to be blocked, except for the gatesof prayer for victims bofverbal bmistreatment. /b,§ bThe Sages taught: One whoverbally bmistreats the convert violates three prohibitions, and one who oppresses himin other ways bviolates two. /b,The Gemara asks: bWhat is differentwith regard to verbal bmistreatment, that three prohibitions are writtenconcerning it: b“And you shall neither mistreat a convert”(Exodus 22:20); b“And when a convert lives in your land, you shall not mistreat him”(Leviticus 19:33); b“And you shall not mistreat, each man his colleague”(Leviticus 25:17), band a convert isincluded in the category of bcolleague?With regard to bone who also oppressesa convert bas well, threeprohibitions bare written:“And you shall neither mistreat a convert, bnor oppress him”(Exodus 22:20); b“And you shall not oppress a convert(Exodus 23:9); b“And you shall not be to him like a creditor”(Exodus 22:24). This last prohibition is a general prohibition, bin which converts are included.Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. bRather, both thisone, who verbally mistreats a convert, band thatone, who oppresses him, bviolate three prohibitions. /b, bIt is taughtin a ibaraitathat bRabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard tocausing any distress to ba convert?It is bdue tothe fact bthata convert’s binclination is evil,i.e., he is prone to return to his previous way of living., bWhatis the meaning of that bwhich is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt”(Exodus 22:20)? bWe learnedin a ibaraitathat bRabbi Natan says: A defect that is in you, do not mentionit bin another.Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. bAnd thisexplains the adage bthat people say: One who hasa person bhanged in his family [ ibidyotkei /i], does not say to anothermember of his household: bHang a fish for me,as the mention of hanging is demeaning for that family., strongMISHNA: /strong bOne may not intermingle producebought from one supplier bwithother bproduce, evenif he intermingles bnewproduce bwithother bnewproduce and ostensibly the buyer suffers no loss from his doing so.
21. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

59b. והרי מילה שנאמרה לבני נח דכתיב (בראשית יז, ט) ואתה את בריתי תשמור ונשנית בסיני (ויקרא יב, ג) וביום השמיני ימול לישראל נאמרה ולא לבני נח,ההוא למישרי שבת הוא דאתא ביום ואפילו בשבת,והרי פריה ורביה שנאמרה לבני נח דכתיב (בראשית ט, ז) ואתם פרו ורבו ונשנית בסיני (דברים ה, כו) לך אמור להם שובו לכם לאהליכם לישראל נאמרה ולא לבני נח,ההוא לכל דבר שבמנין צריך מנין אחר להתירו הוא דאתא,אי הכי כל חדא וחדא נמי נימא משום מילתא איתני,הכי קאמר אזהרה מיהדר ומיתנא בה למה לי,ואין לנו אלא גיד הנשה בלבד ואליבא דר' יהודה הני נמי לא איתני,הני איתני לשום מילתא בעלמא הא לא איתני כלל,אי בעית אימא מילה מעיקר' לאברהם הוא דקא מזהר ליה רחמנא ואתה את בריתי תשמור אתה וזרעך אחריך לדורותם אתה וזרעך אין איניש אחרינא לא,אלא מעתה בני ישמעאל לחייבו (בראשית כא, יב) כי ביצחק יקרא לך זרע,בני עשו לחייבו ביצחק ולא כל יצחק,מתקיף לה רב אושעיא אלא מעתה בני קטורה לא לחייבו האמר ר' יוסי בר אבין ואיתימא ר' יוסי בר חנינא (בראשית יז, יד) את בריתי הפר לרבות בני קטורה,אמר רב יהודה אמר רב אדם הראשון לא הותר לו בשר לאכילה דכתיב (בראשית א, כט) לכם יהיה לאכלה ולכל חית הארץ ולא חית הארץ לכם,וכשבאו בני נח התיר להם שנאמר (בראשית ט, ג) כירק עשב נתתי לכם את כל יכול לא יהא אבר מן החי נוהג בו ת"ל (בראשית ט, ד) אך בשר בנפשו דמו לא תאכלו יכול אף לשרצים ת"ל אך,ומאי תלמודא א"ר הונא דמו מי שדמו חלוק מבשרו יצאו שרצים שאין דמם חלוק מבשרם,מיתיבי (בראשית א, כו) ורדו בדגת הים מאי לאו לאכילה לא למלאכה,ודגים בני מלאכה נינהו אין כדרחבה דבעי רחבה הנהיג בעיזא ושיבוטא מאי,ת"ש (בראשית א, כו) ובעוף השמים מאי לאו לאכילה לא למלאכה,ועופות בני מלאכה נינהו אין כדבעי רבה בר רב הונא דש באווזין ותרנגולין לר' יוסי ברבי יהודה מאי,תא שמע (בראשית א, כח) ובכל חיה הרומשת על הארץ ההוא לאתויי נחש הוא דאתא,דתניא ר"ש בן מנסיא אומר חבל על שמש גדול שאבד מן העולם שאלמלא (לא) נתקלל נחש כל אחד ואחד מישראל היו מזדמנין לו שני נחשים טובים אחד משגרו לצפון ואחד משגרו לדרום להביא לו סנדלבונים טובים ואבנים טובות ומרגליות ולא עוד אלא שמפשילין רצועה תחת זנבו ומוציא בה עפר לגנתו ולחורבתו,מיתיבי היה ר' יהודה בן תימא אומר אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר ומסננין לו יין הציץ בו נחש וראה בכבודו ונתקנא בו התם בבשר היורד מן השמים,מי איכא בשר היורד מן השמים אין כי הא דר"ש בן חלפתא הוה קאזיל באורחא פגעו בו הנך אריותא דהוו קא נהמי לאפיה אמר (תהלים קד, כא) הכפירים שואגים לטרף נחיתו ליה תרתי אטמתא חדא אכלוה וחדא שבקוה אייתיה ואתא לבי מדרשא בעי עלה דבר טמא הוא זה או דבר טהור א"ל אין דבר טמא יורד מן השמים,בעי מיניה ר' זירא מר' אבהו ירדה לו דמות חמור מהו א"ל יארוד נאלא הא אמרי ליה אין דבר טמא יורד מן השמים:,ר"ש אומר אף על הכישוף: מ"ט דר"ש דכתיב 59b. The Gemara asks: bBut isn’t therethe mitzva of bcircumcision, which was stated with regard to descendants of Noah,i.e., Abraham and his descendants, who had the status of descendants of Noah at that time? bAs it is writtenthat God said to Abraham with regard to the mitzva of circumcision: b“And as for you, you shall keep My covet,you and your offspring after you, throughout their generations” (Genesis 17:9). bAnd it was repeated at Sinaifor the Jewish people: b“And on the eighth daythe flesh of his foreskin bshall be circumcised”(Leviticus 12:3), and nevertheless bit was stated for the Jewish peoplealone band not for the descendants of Noah. /b,The Gemara answers: bThatverse stated at Sinai is not necessary for the mitzva itself, but rather bit comes to permitcircumcision on bShabbat.It is derived from the phrase b“on theeighth bday”that circumcision must always be performed on the eight day, bandthis is the ihalakha bevenif it falls bon Shabbat.Therefore the mitzva is not considered to have been repeated at Mount Sinai.,The Gemara asks: bBut isn’t therethe mitzva of bprocreation, which was stated with regard to the descendants of Noah? As it is written: “And you, be fruitful and multiply,swarm in the land and multiply in it” (Genesis 9:7). bAnd it was repeated at Sinai,in the verse: b“Go say to them: Return to your tents”(Deuteronomy 5:26), when the Jewish men were commanded to resume conjugal relations with their wives after having been commanded to separate from them in preparation for the giving of the Torah. Nevertheless, the mitzva of procreation bwas stated for the Jewish people and not for the descendants of Noah. /b,The Gemara answers: bThatverse stated at Sinai is not necessary for the mitzva itself, but rather bit comes toteach another ihalakha /i: bThat any matter thatwas prohibited bbyan official bvoteof the Sanhedrin brequires another vote to permit it.Even if a rabbinic prohibition is no longer relevant, it is not automatically canceled, but rather a special ruling is required to cancel it. This is derived from the fact that it was necessary for God to issue a declaration (Deuteronomy 5:26) specifically canceling the prohibition that had been issued before the giving of the Torah.,The Gemara asks: bIf so, let us saywith regard to beach and every oneof the seven Noahide mitzvot that bit was repeated because ofan additional bmatterthe Torah teaches, and the descendants of Noah are exempt from them all.,The Gemara answers that bthisis what Rabbi Yosei, son of Rabbi Ḥanina, bis saying:After stating ba prohibitionwith regard to the descendants of Noah, bwhy do Ineed the Torah to bthen repeatthe prohibition itself for the Jewish people? If the only purpose is to teach an additional ihalakha /i, it is unnecessary to repeat it in the form of a prohibition, e.g., “You shall not murder…you shall not commit adultery” (Exodus 20:13). Therefore, it is derived from the fact that the entire prohibition is repeated, and not just the new details, that it applies both to Jews and to descendants of Noah.,It is stated in the ibaraita /i: bAnd we have onlythe prohibition against eating bthe sciatic nerveto which this classification applies, bandthis is baccording tothe opinion bof Rabbi Yehuda.The Gemara asks: But btheseaforementioned mitzvot balso,procreation and circumcision, bwere not repeatedat Sinai in order to teach that they apply to the descendants of Noah as well as to the Jewish people, but rather were mentioned for other purposes, and therefore, they apply only to the Jewish people, similar to the prohibition against eating the sciatic nerve.,The Gemara answers: bThesemitzvot bwere repeated for the sake ofteaching bsomeother bmatter.By contrast, bthisprohibition of eating the sciatic nerve bwas not repeated at all;it is mentioned only in Genesis. Therefore, circumcision and procreation are not included in the category of mitzvot that were given to the descendants of Noah and were not repeated at Sinai., bIf you wish, saythat there is another explanation for the fact that the mitzva of bcircumcisiondoes not apply to the descendants of Noah despite the fact that it was repeated for the Jewish people: bFrom the outset, it was Abraham,and not all the descendants of Noah, bthat the Merciful One commanded toperform this mitzva; as He said to him: b“And as for you, you shall keep My covet, you and your offspring after you, throughout their generations”(Genesis 17:9). The Gemara infers: b“You and your offspring,” yes; another person, no. /b,The Gemara challenges: bIf that is so, the descendants of Ishmael shouldalso bbe obligatedto observe circumcision, as they are also the offspring of Abraham. The Gemara explains: The verse states: b“For through Isaac, offspring shall be called yours”(Genesis 21:12), which means that Ishmael’s descendants are not called the offspring of Abraham.,The Gemara challenges: Granted, Ishmael’s descendants are not considered the offspring of Abraham, but at least bthe descendants of Esau,Isaac’s son, bshould be obligatedto observe circumcision. The Gemara explains: Since the term: b“Through Isaac [ ibeYitzḥak /i],”also means: of Isaac, it is derived that the mitzva applies to only some of Isaac’s offspring, bbut not allthe descendants of bIsaac.This serves to exclude the descendants of Esau., bRav Oshaya objects to this: If that is so, the descendants of Keturah,Abraham’s second wife, bshould not be obligatedto observe circumcision. The Gemara answers: bRabbi Yosei bar Avin says, and some saythat it is bRabbi Yosei bar Ḥaninawho says that the verse: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14) is stated bto include the descendants of Keturahin the obligation to observe circumcision.,§ bRav Yehuda saysthat bRav says: Meat was not permitted to Adam, the firstman, bfor consumption, as it is written:“And God said: Behold, I have given you every herb that brings forth seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree that gives forth seed; bfor you it shall be for food, and for every animal of the earth,and for every fowl of the air, and for everything that creeps upon the earth, in which there is a living soul, every green herb for food. And it was so” (Genesis 1:29–30). It is derived God told Adam: Eating vegetation is permitted to people and animals, bbuteating bthe animals of the earth is notpermitted bto you. /b, bBut when the children of Noah came,God bpermitted themto eat meat; bas it is stated:“Every moving thing that lives shall be for food for you; bas the green herb I have given you all”(Genesis 9:3). One bmighthave thought that accordingly, even the prohibition against eating ba limb from a livinganimal bdoes not apply tothe descendants of Noah; therefore bthe verse states: “Only flesh with its life, which is its blood, you shall not eat”(Genesis 9:4). One bmighthave thought that the prohibition against eating a limb from a living animal applies beven to creeping animals;therefore bthe verse states “only,”a term used for exclusion, indicating that creeping animals are not included.,The Gemara asks: bAnd what is the derivation?What is the proof that it is creeping animals that are excluded from this prohibition and not another type of animal? bRav Huna says:The term b“its blood”indicates that the prohibition pertains to animals bwhose blood ishalakhically considered bseparate from their flesh.This bexcludes creeping animals, whose blood is notconsidered bseparate from their flesh. /b,The Gemara braises an objectionto the assertion that eating meat was prohibited to Adam, from the verse: b“And have dominion over the fish of the sea,and over the fowl of the air, and over every living thing that creeps upon the land” (Genesis 1:28). bWhat, is it notstated bwith regard to consumption,i.e., doesn’t this verse mean that people may eat the meat of animals? The Gemara answers: bNo,the verse is referring btousing animals for blabor. /b,The Gemara asks: bBut are fish capable ofperforming blabor?The Gemara answers: bYes,they are capable, bin accordance withthe statement bof Raḥava; as Raḥava askedthe following question: If one bdrovea wagon to which ba goat and a ishibbuta /ifish were harnessed together, bwhatis the ihalakha /i? Has he violated the prohibition of diverse kinds, in the same way that one does when plowing with an ox and a donkey together? In any event, Raḥava’s question indicates that there is a way, albeit far-fetched, for a fish to perform labor., bComeand bheara proof that it was permitted for Adam to eat meat, from the phrase in the aforementioned verse: “And have dominion… band over the fowl of the air.” What, is it notstated with regard bto consumption?The Gemara answers: bNo,it is referring bto labor. /b,The Gemara asks: bBut are birds capable ofperforming blabor?The Gemara answers: bYes,they are capable, bas Rabba bar Rav Huna raises a dilemma:If one bthreshed with geese and chickens, whatis the ihalakha baccording tothe opinion of bRabbi Yosei, son of Rabbi Yehuda?Rabbi Yosei, son of Rabbi Yehuda, derives from the verse: “You shall not muzzle an ox when it treads” (Deuteronomy 25:4), that a laborer in a field is entitled to eat from the produce during his work only if his work involves both his hands and his feet, like an ox, which treads with its forelegs as well as its hind legs. Rabba bar Rav Huna raises a dilemma as to whether the prohibition against muzzling an animal while it is being used for labor in the field applies to geese and chickens, which have only two feet. In any event, it is indicated in that dilemma that birds can perform labor., bComeand bheara proof from the phrase: “And have dominion… band over every living thing that creeps upon the land.”Creeping animals certainly cannot be used for labor. Apparently, the verse is referring to eating them. The Gemara answers: bThatphrase bcomes to includethe bsnake,which was capable of performing labor when it was created., bAs it is taughtin a ibaraitathat bRabbi Shimon ben Menasya says: Woe over a great attendant that has been lost to the world; as had the snake not been cursedthat it should go on its belly, bthere would have been two fine snakes at the disposal of each and every one of the Jewish people. One he would send to the north, andthe other bone he would send to the south, to bring him precious isandalbonim /i,a type of precious stone, bandother bprecious stones and pearls. Moreover,he would battach a strap underhis snake’s btaillike a harness to an animal, band use it to take dirt out to his garden and torebuild bhis ruin,as he does with other animals. This demonstrates that the snake was capable of performing labor.,The Gemara braises an objectionfrom a ibaraitato the assertion that eating meat was prohibited to Adam: bRabbi Yehuda ben Teima would say: Adam, the firstman, bwould dine in the Garden of Eden, and the ministering angels would roast meat for him and strain wine for him. The snake glanced at him and saw his glory, and was jealous of him,and for that reason the snake incited him to sin and caused his banishment from the Garden. According to this, evidently Adam would eat meat. The Gemara answers: bTherethe reference is bto meat that descended from heaven,which was created by a miracle and was not the meat of animals at all.,The Gemara asks: bIs theresuch a thing as bmeat that descends from heaven?The Gemara answers: bYes, it is like thisincident: bAs Rabbi Shimon ben Ḥalafta was walking along the way, he encountered those lions that were roaring at him,intending to eat him. bHe said: “The young lions roar after their prey,and seek their food from God” (Psalms 104:21), and they deserve to receive food. bTwo thighsof an animal bdescendedfrom heaven bfor him.The lions bate oneof these thighs, band they leftthe other bone. He took it and entered the study hall,and binquired about it: Is thisthigh ba kosher item or a non-kosher item?The Sages bsaid to him:Certainly it is kosher, as ba non-kosher item does not descend from heaven. /b,In connection to that story, it is related that bRabbi Zeira asked Rabbi Abbahu:If bthe likeness of a donkey had descended for him, whatwould the ihalakhahave been? Would it have been permitted? Rabbi Abbahu bsaid to him: Foolish bird [ iyarud nala /i].The Sages already bsaid to himthat ba non-kosher item does not descend from heaven;therefore, it must be kosher.,§ In the ibaraitathat lists the Noahide mitzvot (56a), it is stated that bRabbi Shimon saysthat the descendants of Noah were balsocommanded bconcerningthe prohibition against engaging in bsorcery.The Gemara asks: bWhat is the reasoningbehind the opinion bof Rabbi Shimon?The Gemara answers: bAs it is written: /b
22. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

25a. משום כיסופא הוה לה הך שיבבתא בישתא אמרה מכדי ידענא דלית להו ולא מידי מאי כולי האי אזלא וטרפא אבבא איכספא ועיילא לאינדרונא,איתעביד לה ניסא דחזיא לתנורא מלא לחמא ואגנא מלא לישא אמרה לה פלניתא פלניתא אייתי מסא דקא חריך לחמיך אמרה לה אף אנא להכי עיילי תנא אף היא להביא מרדה נכנסה מפני שמלומדת בנסים,אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא דדהבא (חזאי) בחלמא עתידי צדיקי דאכלי אפתורא דדהבא דאית ליה תלת כרעי (ואת) אוכלת אפתורא דתרי כרעי,(אמרה ליה) ניחא לך דמיכל אכלי כולי עלמא אפתורא דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב יהבי מישקל לא שקלי,חד בי שמשי חזייה לברתיה דהוות עציבא אמר לה בתי למאי עציבת אמרה ליה כלי של חומץ נתחלף לי בכלי של שמן והדלקתי ממנו אור לשבת אמר לה בתי מאי איכפת לך מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה,ר' חנינא בן דוסא הוו ליה הנך עיזי אמרו ליה קא מפסדן אמר אי קא מפסדן ניכלינהו דובי ואי לא כל חדא וחדא תיתי לאורתא דובא בקרנייהו לאורתא אייתי כל חדא וחדא דובא בקרנייהו,הוה ליה ההיא שיבבתא דקא בניא ביתא ולא מטו כשורי אתיא לקמיה אמרה ליה בניתי ביתי ולא קמטו כשוראי אמר לה מה שמך אמרה ליה איכו אמר איכו נימטו כשוריך,תנא הגיעו עד שיצאו אמה לכאן ואמה לכאן ויש אומרין סניפין עשאום תניא פלימו אומר אני ראיתי אותו הבית והיו קורותיו יוצאות אמה לכאן ואמה לכאן ואמרו לי בית זה שקירה ר' חנינא בן דוסא בתפלתו,ור' חנינא בן דוסא מהיכן הוו ליה עזים והא עני הוי ועוד אמרו חכמים אין מגדלין בהמה דקה בא"י אמר רב פנחס מעשה ועבר אדם אחד על פתח ביתו והניח שם תרנגולין ומצאתן אשתו של ר' חנינא בן דוסא,ואמר לה אל תאכלי מביציהן והרבו ביצים ותרנגולין והיו מצערין אותם ומכרן וקנה בדמיהן עזים פעם אחת עבר אותו אדם שאבדו ממנו התרנגולין ואמר לחבירו בכאן הנחתי התרנגולין שלי שמע ר' חנינא אמר לו יש לך בהן סימן אמר לו הן נתן לו סימן ונטל את העזין והן הן עיזי דאייתו דובי בקרנייהו,רבי אלעזר בן פדת דחיקא ליה מילתא טובא עבד מלתא ולא הוה ליה מידי למטעם שקל ברא דתומא ושדייה בפומיה חלש לביה ונים אזול רבנן לשיולי ביה חזיוהו דקא בכי וחייך ונפק צוציתא דנורא מאפותיה,כי אתער אמרו ליה מ"ט קבכית וחייכת אמר להו דהוה יתיב עמי הקב"ה ואמרי ליה עד מתי אצטער בהאי עלמא ואמר לי אלעזר בני ניחא לך דאפכיה לעלמא מרישא אפשר דמתילדת בשעתא דמזוני,אמרי לקמיה כולי האי ואפשר אמרי ליה דחיי טפי או דחיינא א"ל דחיית אמרי לקמיה א"כ לא בעינא,אמר לי בהאי אגרא דאמרת לא בעינא יהיבנא לך לעלמא דאתי תליסרי נהרוותא דמשחא אפרסמון דכיין כפרת ודיגלת דמענגת בהו אמרי לקמיה האי ותו לא אמר לי ולחברך מאי יהיבנא אמרי ליה ואנא מגברא דלית ליה בעינא מחיין באסקוטלא אפותאי ואמר לי אלעזר ברי גירי בך גירי,ר' חמא בר חנינא גזר תעניתא ולא אתא מיטרא אמרו ליה והא רבי יהושע בן לוי גזר תעניתא ואתי מיטרא אמר להו הא אנא הא בר ליואי אמרו ליה דניתי וניכוין דעתין איפשר דתברי ציבורא לבייהו דאתי מיטרא בעון רחמי ולא אתי מיטרא,אמר להו ניחא לכו שיבא מטר בשבילנו אמרו ליה הן אמר רקיע רקיע כסי פניך לא איכסי אמר כמה עזין פני רקיע איכסי ואתא מיטרא,לוי גזר תעניתא ולא אתא מיטרא אמר לפניו רבונו של עולם עלית וישבת במרום ואין אתה מרחם על בניך אתא מיטרא ואיטלע אמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי,והא גרמא ליה והא לוי אחוי קידה קמיה דרבי ואיטלע הא והא גרמא ליה,רבי חייא בר לולייני שמעינהו להנך ענני דקאמרי ניתו וניתבי מיא בעמון ומואב אמר לפניו רבונו של עולם כשנתת תורה לעמך ישראל חזרת על כל אומות העולם ולא קיבלוה ועכשיו אתה נותן להם מטר שדו הכא שדיוה אדוכתיהו,דרש רבי חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר אילו נאמר תמר ולא נאמר ארז הייתי אומר מה תמר 25a. bdue to embarrassment,to make it appear that she was baking, despite the fact that there was no bread in her house. bShe had a certain evil neighborwho bsaidto herself: bNow, I know that they have nothing. What,then, bis all thissmoke? bShe went and knocked on the doorto find out what was in the oven. Rabbi Ḥanina ben Dosa’s wife was bembarrassed, and she ascended to an inner room [ iinderona /i]. /b, bA miracle was performed forRabbi Ḥanina ben Dosa’s wife, basher neighbor bsaw the oven filled with bread and the kneading basin filled with dough. She said toRabbi Ḥanina’s wife, calling her by name: bSo-and-so, so-and-so, bring a shovel, as your bread is burning. She said toher neighbor: bI too went inside for thatvery purpose. A itanna btaught: She too had enteredthe inner room bto bring a shovel, becauseshe was baccustomed to miraclesand anticipated that one would occur to spare her embarrassment.,The Gemara further relates: Rabbi Ḥanina’s bwife said to him: Until when will we continue to suffer thispoverty? bHe said to her: What can we do?She responded: bPray for mercy that something will be given to youfrom Heaven. bHe prayed for mercyand something blikethe bpalm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dreamthat in bthe future,i.e., in the World-to-Come, bthe righteous will eat at a golden table that has three legs, butshe will be eating bon a table that has two legs. /b,When she told her husband this story, bhe said to her: Are you content that everyone will eat at a complete table and wewill eat bat a defective table? She said to him: But what can we do? Pray for mercy, thatthe leg of the golden table should bbe taken from you. He prayed for mercy, and it was takenfrom him. A itanna btaughtin a ibaraita /i: bThe last miracle was greater than the first, asit bis learnedas a tradition that Heaven gives but bdoes not take back. /b,The Gemara relates that boneShabbat bevening,Rabbi Ḥanina ben Dosa bsaw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a vessel of vinegar for a vessel of oil and I litthe bShabbat lamp withvinegar. Soon the lamp will be extinguished and we will be left in the dark. bHe said to her: My daughter, what are you concernedabout? bHe Who said to the oilthat it should bburn can say to the vinegarthat it should bburn.A itanna btaught:That lamp bburned continuously the entire day, until they brought from it light for ihavdala /i. /b, bRabbi Ḥanina ben Dosa had some goats.His neighbors bsaid to him:Your goats bare damagingour property by eating in our fields. bHe said to them: If they are causing damage, let them be eaten by bears. But ifthey are bnoteating your property, let beach of them,this bevening, bring a bearimpaled bbetween its horns.That bevening, each one brought in a bearimpaled bbetween its horns. /b,Rabbi Ḥanina ben Dosa bhad a certain neighbor who was building a house, but the ceiling beamswere bnotlong enough to breachfrom one wall to the other. bShe came beforeRabbi Ḥanina ben Dosa and bsaid to him: I built my house, but myceiling bbeams do not reach the walls. He said to her: What is your name? She said to him:My name is bIkku.He said: bIf so [ iikku /i], may your beams reachyour walls.,A itanna btaught:The beams were lengthened to such an extent that they not only breachedthe walls, but they continued buntil they jutted out a cubit from this side and a cubit from that side. And some saythat bthey extended with segments [ isenifin /i],adding new walls at both ends of the beams. bIt is taughtin a ibaraitathat the Sage bPalaimo says: I saw that house, and its beams jutted out a cubit on this side and a cubit on that side. And they said to me: Thisis the bhouse that Rabbi Ḥanina ben Dosa roofed by means of his prayer. /b,The Gemara asks a question about one of the details of this story. bAnd Rabbi Ḥanina ben Dosa, from where did he have goats? Wasn’t he poor,as stated above? bAnd furthermore, the Sageshave bsaid: One may not raise small, domesticated animals in Eretz Yisrael,as they destroy the fields and property of others. How, then, could Rabbi Ḥanina ben Dosa raise goats? bRav Pineḥassaid that this is how it came to pass: bAn incidentoccurred in which ba certain man passed by the entrance ofRabbi Ḥanina’s bhouse and left chickens there. And Rabbi Ḥanina ben Dosa’s wife found themand cared for them., bAndRabbi Ḥanina bsaid her: Do not eat of their eggs,as they are not ours. bAndthe chickens blaid many eggs, and chickenshatched from the eggs. bAndas the noise and mess of the chickens bwere distressing them, they sold them and bought goats with their proceeds. Once that same man who lost the chickens passed by and said to his companion: Here is where I left my chickens. Rabbi Ḥanina heardthis and bsaid to him: Do you have a signby which to identify bthem? He said to him: Yes. He gave him the sign and took the goats.The Gemara concludes: bAnd these are the very goats that brought bearsimpaled bbetween their horns. /b,§ The Gemara relates more stories of desperately poor righteous individuals. bRabbi Elazar ben Pedat was hard-pressedfor money. Once ban actof bloodletting bwas performed on him, but he did not have anything to tasteafterward. bHe took a clove of garlic and put it in his mouth. His heart became weak and he fell asleep. The Sages came to inquireabout bhiswelfare. They bsaw him weeping and laughing, and a ray of light was shining from his forehead. /b, bWhen he awoke they said to him: What is the reason that you were laughing and crying? He said to them:The reason is bthatin my dream bthe Holy One, Blessed be He, was sitting with me, and I said to Him: Until when will I suffersuch poverty bin this world? And He said to me: Elazar, My son,is it more bconvenientfor byou that I return the world to itsvery bbeginning? Perhaps you will be born in an hour of susteceand not be poor., bI said before Him:You suggest doing ball this,to return the world to its beginning, bandeven then is it only ba possibilitythat things will be different, not a certainty? bI said to Him:Are the years bthat I havealready blived morenumerous, borare bthat I will livemore numerous? bHe said to me:Those years bthat you have livedare greater. bI said before Him: If so, I do not wantYou to recreate the world for the sake of a brief few years., bHe said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: Butif I give you more, bwhat will I give to your colleagues? I said to Him: And do I requestthis bfrom a person, who does not have enough?You are omnipotent. bHeplayfully bsnapped His finger [ iaskutla /i] on my forehead and said to me: Elazar, my son, My arrowsI cast bupon you, My arrows.This touch caused the ray of light to shine from his forehead.,The Gemara returns to the topic of fasting for rain. bRabbi Ḥama bar Ḥanina decreed a fast but rain did not come. They said to him: Didn’t Rabbi Yehoshua ben Levi decree a fast and rain came? He said to them: This is I; this is a son of a Levite,i.e., we are two different people of unequal stature. bThey said to him: Let us come and focus our minds. Perhaps the hearts ofthe members of bthe community will break and rain will come. They prayed for mercy, but rain did not come. /b,Rabbi Ḥama bar Ḥanina bsaid to them: Are you content that rain should come on our account,and through our merit? bThey said to him: Yes. He said: Skies, skies, cover your facewith clouds. The sky was bnot coveredwith clouds. bHe saidin rebuke: bHow impudent is the face of the sky,to ignore me. The sky became bcoveredwith clouds band rain came. /b,The Gemara relates a similar story. bLevi decreed a fast but rain did not come. He said beforeGod: bMaster of the Universe, You have ascended and sat up high, and You do not have mercy upon Your children. Rain came, butas a punishment for his harsh statement toward God, Levi bbecame lame.Consequently, bRav Elazar said: A person should never castharsh bstatements towardGod on bHigh, as a great person cast statements towardGod on bHigh, and he became lame. And who wasthis individual? bLevi. /b,The Gemara asks: bAnddid bthiscomment of Levi’s bcause himto become lame? bButit is stated that bLevi demonstrated ikidda /i,a particular type of bowing on one’s face, performed by the High Priest, bbefore RabbiYehuda HaNasi, band he became lameas a result (see iMegilla22b). The Gemara explains: Both bthis and that caused hislameness. As a punishment for acting improperly, he suffered an injury while he was attempting a difficult physical feat and was vulnerable.,The Gemara relates: bRabbi Ḥiyya bar Lulyani heard these clouds saying to one another, let us go and bring water for Ammon and Moabin Transjordan. bHe said beforeGod: bMaster of the Universe, when You gaveYour bTorah to Your nation Israel, You approached all the nations of the worldto see if they would accept the Torah, band they did not accept it. Andyet bnow You are giving them rain. Throwthe water bhere.The clouds bthrew the rain in their placein Eretz Yisrael.,Since the Gemara has mentioned Rabbi Ḥiyya bar Lulyani, it cites a statement in his name. bRabbi Ḥiyya bar Lulyani taught: Whatis the meaning of that bwhich is written: “The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon”(Psalms 92:13)? bIf it is stated “palm tree” why does it state “cedar,” and if it is stated “cedar” why does it state “palm tree”?What is added by this double comparison? He explains: bWere it stated “palm tree” and were it not stated “cedar,” I would saythat bjust asin the case of ba palm tree, /b
23. Eusebius of Caesarea, Preparation For The Gospel, 13.12.10-13.12.14 (3rd cent. CE - 4th cent. CE)

24. Nag Hammadi, The Gospel of Truth, 18.21-18.31, 19.27-19.30, 20.3 (3rd cent. CE - 3rd cent. CE)

25. John Chrysostom, Against The Jews, 8.5, 8.8 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abba shaul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
abba shaul ben botnit Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
abba yose ben yohanan (the jerusalemite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
abiathar Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 243
abimelech/ebed-melech Allison, 4 Baruch (2018) 243
abraham Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
alms(giving) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in matthew Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 269
ancient synagogue, pharisees/rabbis as leaders of, passages indicative of Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 269
angel Allison, 4 Baruch (2018) 243
apostles (apostoli), of patriarch Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
aramaic Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 167
archegissa Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
archisynagogissa Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
audience Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 186
authority of ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
bartimaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
bathhouse Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
blessings, and jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
blindness Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
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
christianity Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 181
christians Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 165
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
conversions linked to healing, pool of bethesda Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
crucifi xion Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 162
damascus document Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400
david Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
decorations (in synagogue) Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
defensor civitatis Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
dream commands, transgressive, taboo-breaking Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91
easter Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 165
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
elders Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
eliezer, rabbi Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
eliezer Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 75, 149
eliezer b. hyrcanus Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 75
epictetus Levine Allison and Crossan, The Historical Jesus in Context (2006) 33
epilepsy Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
epistle to diognetus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 269
error Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
eschatology Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
essenes Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 181
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
eucharist Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
exemplars of trust, jesus as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271
exodus Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
fasting Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
father, heavenly Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
festival Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
fevers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
gerousiarch Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
gizbarit (treasurer) Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200, 248, 271
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
halakha, discourse Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91
healing/healing/health , medicine Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
healing Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
healing stories, as enacted parables Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
hillel, rabbi Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
idolatry Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
ignorance Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
intertexture Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
jesus, and sabbath law Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 269
jesus, and torah observance Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400
jesus Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
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
jewish-christian group, commmunity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
judaism/jewish, leadership/synagogues Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
judas iscariot Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
juvencus, evangeliorum libri quattuor Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 186
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271
laziness Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 38
lords day Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
luke, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
luke, roman centurion Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
luke, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
macedonia Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
madness Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 186
malta, presbytera Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
marketplace Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
marriage Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
mary magdalene Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
mater synagoges Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
matthaean church, community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
matthew, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400
matthew, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
matthew, roman centurion Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
mediator, others, in imitation of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 271
messiah Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
midrash, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
minors, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
mishnah Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
moses Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 269
myndos Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
nathanael Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
nazareth, jesus in synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
nicodemus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
origen Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
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
parables Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
paralysis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
pateressa Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
patriarch, patriarchate, appointments Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
paul Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
peter's vision, halakhic perspectives" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
pharisees Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400; Levine Allison and Crossan, The Historical Jesus in Context (2006) 292, 293; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 186
philippi, synagogue/proseuche Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
philo of alexandria Levine Allison and Crossan, The Historical Jesus in Context (2006) 33
pool of bethesda, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
porneia (zenut, unchastity) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
priestess Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
purification, purity, and pharisees Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
purity Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
r. halafta Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
r. meir Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
r. yohanan Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
r. yose b. halafta Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
rabbi (title) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518, 520
rabbinic, halakhic discourse Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91
ritual Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
roman synagogues, leadership titles Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
sabbath, law Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 91
sabbath Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518, 520; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
sacrifice Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
sadducees Levine Allison and Crossan, The Historical Jesus in Context (2006) 292
sanctity of, courtyard Levine, The Ancient Synagogue, The First Thousand Years (2005) 408
sanctity of, doors, doorways Levine, The Ancient Synagogue, The First Thousand Years (2005) 408
satan Levine Allison and Crossan, The Historical Jesus in Context (2006) 293
scribe Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
scribes Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 186
seat of moses Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 269
semitisms Allison, 4 Baruch (2018) 25
septuagint/septuagintism Allison, 4 Baruch (2018) 25
sermon (derashah), homily, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
sermon (derashah), homily, synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
sermon (derashah), homily, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 200
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
sheep Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
shepherd Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
short recension of 4 baruch Allison, 4 Baruch (2018) 243
smyrna, archisynagogos/archisynagogissa Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
son as christological title Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
stobi synagogue, inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
stobi synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
stone moldings/carvings Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
sunday Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
synagogue Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
synoptic gospels, parables in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 265
synoptic gospels Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
tannaim (early rabbis), tannaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518
temple, destruction of, in john Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 269
tithing Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 52
torah Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 400
touch miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 154
town/city square, plaza, liturgy Levine, The Ancient Synagogue, The First Thousand Years (2005) 408
tripolitania Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
tripolitans, synagogue of Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
venetia Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
venosa (catacombs), mater synagoges Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
venosa (catacombs), pateressa Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
venosa (catacombs), presbyter, presbytera Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
victory motif Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
wisdom Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 38
women, academy Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
women, attraction to judaism Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
women, pauls missionary activity Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
women, synagogue attendance Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
women, torah reading Levine, The Ancient Synagogue, The First Thousand Years (2005) 51
worship' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 199
yavnean period, rabbis and prayer Levine, The Ancient Synagogue, The First Thousand Years (2005) 408
yochanan ben zakkai (jochanan ben zakkai), rabbi Levine Allison and Crossan, The Historical Jesus in Context (2006) 292, 293
– performed by jesus Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 38